ND'GHOS 


LEGENDS  OF 
GODS  AND  GHOSTS 

(HAWAIIAN  MYTHOLOGY) 

Collected  and  Translated  from  the  Hawaiian 

BY 

W.  D.  WESTER VELT 

\\ 

AUTHOR  OF  "LEGENDS  OF  OLD  HONOLULU"  AND 
"MAUI,  A  DEMI-GOD  OF  POLYNESIA" 


BOSTON,  U.S.A. 
PRESS  OF  GEO.  H.  ELLIS  CO. 


LONDON 

CONSTABLE  &  CO.,  LTD. 
10  ORANGE  ST.,  LEICESTER  SQ.,  W.C. 


COFYRIGHT,  IQIS,  BY 

WILLIAM  DRAKE  WESTERVELT 

HONOLULU,  H.T. 


TABLE  OF   CONTENTS 


CHAPTER  PAGE 

INTRODUCTION v 

I.    THE  GHOST  OF  WAHAULA  TEMPLE   ...  i 

II.    MALUAE  AND  THE  UNDER-WORLD  ....  14 

III.  A  GIANT'S  ROCK-THROWING 21 

IV.  KALO-EKE-EKE,  THE  TIMID  TARO  ....  26 
V.    LEGENDARY  CANOE-MAKING 29 

VI.    LAU-KA-IEIE 36 

VII.    KAUHUHU,  THE  SHARK  GOD  OF  MOLOKAI,  49 

VIII.    THE  SHARK-MAN  OF  WAIPIO  VALLEY  .   .  59 

IX.    THE  STRANGE  BANANA  SKIN 66 

X.    THE  OLD  MAN  OF  THE  MOUNTAIN  ...  74 

XI.    HAWAIIAN  GHOST  TESTING 84 

XII.      HOW  MlLU  BECAME  THE  KlNG  OF  GHOSTS,  94 

XIII.  A  VISIT  TO  THE  KING  OF  GHOSTS    .   .   .  100 

XIV.  KALAI-PAHOA,  THE  POISON-GOD 108 

XV.    KE-AO-MELE-MELE,   THE   MAID    OF    THE 

GOLDEN  CLOUD 116 

XVI.    PUNA  AND  THE  DRAGON 152 

XVII.    KE-AU-NINI 163 

XVIII.    THE  BRIDE  FROM  THE  UNDER-WORLD  .   .  224 
APPENDIX  : 

The  Deceiving  of  Kewa 241 

Homeless  and  Desolate  Ghosts    .    .    .  245 

Aumakuas,  or  Ancestor-ghosts     .    .    .  248 

The  Dragon  Ghost-gods 255 

Chas.  R.  Bishop 259 

Partial  List  of  Hawaiian  Terms  ...  260 

Press  Notices 264 


LIST  OF  ILLUSTRATIONS 


KE-ALOHI-LANI Frontispiece 

OPPOSITE  PAGE 

IMAGES  OF  GODS  AT  THE  HEIAU 12 

FROM  A  TARO  PATCH 28 

KUKUI-TREES,  lAO  VALLEY,  MT.  EEKE 50 

A  TRUSTY  FISHERMAN 64 

THE  MISTY  PALI,  XUUANU 120 

DANCING  THE  HULA 140 

BREADFRUIT-TREES 160 

A  YOUNG  CHIEF  OF  HAWAII 188 

THE  HOME  OF  THE  DRAGONS  NEAR  HILO   ....  198 

COCOANUTS 222 

THE  HOME  OF  KEWALU      230 

FISH  PLATES  IN  COLOR 


PRONUNCIATION 


Readers  will  have  little  difficulty  in  pronouncing  names 
if  they  remember  two  rules: — 

1.  No  syllable  ends  in  a  consonant,  e.g.,  Ho-no-lu-lu, 
not  Hon-o-lulu. 

2.  Give  vowels   the   German   sound   rather  than   the 
English,  e.g.,  "e"  equals  "a,"  and  "i"  equals  "e,"  and 
"a"  is  sounded  like  "a"  in  "father." 


INTRODUCTION 


The  legends  of  the  Hawaiian  Islands  are  as 
diverse  as  those  of  any  country  in  the  world. 
They  are  also  entirely  distinct  in  form  and 
thought  from  the  fairy-tales  which  excite  the 
interest  and  wonder  of  the  English  and  German 
children.  The  mythology  of  Hawaii  follows  the 
laws  upon  which  all  myths  are  constructed. 
The  Islanders  have  developed  some  beautiful 
nature-myths.  Certain  phenomena  have  been 
observed  and  the  imagination  has  fitted  the 
story  to  the  interesting  object  which  has  at- 
tracted attention. 

Now  the  Rainbow  Maiden  of  Manoa,  a  valley 
lying  back  of  Honolulu,  is  the  story  of  a  princess 
whose  continual  death  and  resurrection  were 
invented  to  harmonize  with  the  formation  of  a 
series  of  exquisite  rainbows  which  are  born  on 
the  mountain-sides  in  the  upper  end  of  the  valley 
and  die  when  the  mist  clouds  reach  the  plain 
into  which  the  valley  opens.  Then  there  were 
the  fish  of  the  Hawaiian  Islands  which  vie  with 
the  butterflies  of  South  America  in  their  multi- 
tudinous combinations  of  colors.  These  im- 


vi  INTRODUCTION 

aginative  people  wondered  how  the  fish  were 
painted,  so  for  a  story  a  battle  between  two 
chiefs  was  either  invented  or  taken  as  a  basis. 
The  chiefs  fought  on  the  mountain-sides  until 
finally  one  was  driven  into  the  sea  and  com- 
pelled to  make  the  deep  waters  his  continual 
abiding-place.  Here  he  found  a  unique  and 
pleasant  occupation  in  calling  the  various  kinds 
of  fish  to  his  submarine  home  and  then  painting 
them  in  varied  hues  according  to  the  dictates 
of  his  fancy.  Thus  we  have  a  pure  nature-myth 
developed  from  the  love  of  the  beautiful,  one 
of  the  highest  emotions  dwelling  in  the  hearts 
of  the  Hawaiians  of  the  long  ago. 

So,  again,  Maui,  a  wonder-working  hero  like 
the  Hercules  of  Grecian  mythology,  heard  the 
birds  sing,  and  noted  their  beautiful  forms  as 
they  flitted  from  tree  to  tree  and  mingled  their 
bright  plumage  with  the  leaves  of  the  fragrant 
blossoms. 

No  other  one  of  those  who  lived  in  the  long 
ago  could  see  what  Maui  saw.  They  heard  the 
mysterious  music,  but  the  songsters  were  in- 
visible. Many  were  the  fancies  concerning 
these  strange  creatures  whom  they  could  hear 
but  could  not  see.  Maui  finally  pitied  his  friends 
and  made  the  birds  visible.  Ever  since,  man  has 
been  able  to  both  hear  the  music  and  see  the 
beauty  of  his  forest  neighbors. 


INTRODUCTION  Vli 

Such  nature-myths  as  these  are  well  worthy  of 
preservation  by  the  side  of  any  European  fairy- 
tale. In  purity  of  thought,  vividness  of  imagina- 
tion, and  delicacy  of  coloring  the  Hawaiian 
myths  are  to  be  given  a  high  place  in  literature 
among  the  stories  of  nature  vivified  by  the  im- 
agination. 

Another  side  of  Hawaiian  folk-lore  is  just  as 
worthy  of  comparison.  Lovers  of  "Jack-the- 
Giant-Killer,"  and  of  the  other  wonder-workers 
dwelling  in  the  mist-lands  of  other  nations,  would 
enjoy  reading  the  marvelous  record  of  Maui, 
the  skilful  demi-god  of  Hawaii,  who  went  fish- 
ing with  a  magic  hook,  and  pulled  up  from  the 
depths  of  the  ocean  groups  of  islands.  This 
story  is  told  in  a  matter-of-fact  way,  as  if  it  were 
a  fishing-excursion  only  a  little  out  of  the  ordinary 
course.  Maui  lived  in  a  land  where  volcanic 
fires  were  always  burning  in  the  mountains. 
Nevertheless  it  was  a  little  inconvenient  to  walk 
thirty  or  forty  miles  for  a  live  coal  after  the  cold 
winds  of  the  night  had  put  out  the  fire  which 
had  been  carefully  protected  the  day  before. 
Thus,  when  he  saw  that  some  intelligent  birds 
knew  the  art  of  making  a  fire,  he  captured  the 
leader  and  forced  him  to  tell  the  secret  of  rubbing 
certain  sticks  together  until  fire  came. 

Maui  also  made  snares,  captured  the  sun  and 
compelled  it  to  journey  regularly  and  slowly 


vm  INTRODUCTION 

across  the  heavens.  Thus  the  day  was  regulated 
to  meet  the  wants  of  mankind.  He  lifted  the 
heavens  after  they  had  rested  so  long  upon  all 
the  plants  that  their  leaves  were  flat. 

There  was  a  ledge  of  rock  in  one  of  the  rivers, 
so  Maui  uprooted  a  tree  and  pushed  it  through, 
making  an  easy  passage  for  both  water  and  man. 
He  invented  many  helpful  articles  for  the  use  of 
mankind,  but  meanwhile  frequently  filled  the 
days  of  his  friends  with  trouble  on  account  of 
the  mischievous  pranks  which  he  played  on 
them. 

Fairies  and  gnomes  dwelt  in  the  woodland, 
coming  forth  at  night  to  build  temples,  massive 
walls,  to  fashion  canoes,  or  whisper  warnings. 
The  birds  and  the  fishes  were  capable  and  intel- 
ligent guardians  over  the  households  which  had 
adopted  them  as  protecting  deities.  Birds  of 
brilliant  plumage  and  sweet  song  were  always 
faithful  attendants  on  the  chiefs,  and  able  to 
converse  with  those  over  whom  they  kept  watch. 
Sharks  and  other  mighty  fish  of  the  deep  waters 
were  reliable  messengers  for  those  who  rendered 
them  sacrifices,  often  carrying  their  devotees 
from  island  to  island  and  protecting  them  from 
many  dangers. 

Sometimes  the  gruesome  and  horrible  creeps 
into  Hawaiian  folk-lore.  A  poison  tree  figures 
in  the  legends  and  finally  becomes  one  of  the 


INTRODUCTION  ix 

most  feared  of  all  the  gods  of  Hawaii.  A  can- 
nibal dog,  cannibal  ghosts,  and  even  a  cannibal 
chief  are  prominent  among  the  noted  characters 
of  the  past. 

Then  the  power  of  praying  a  person  to  death 
with  the  aid  of  departed  spirits  was  believed  in, 
and  is  at  the  present  time. 

Almost  every  valley  of  the  island  has  its 
peculiar  and  interesting  myth.  Often  there  is  a 
historical  foundation  which  has  been  dealt  with 
fancifully  and  enlarged  into  miraculous  propor- 
tions. There  are  hidden  caves,  which  can  be 
entered  only  by  diving  under  the  great  breakers 
or  into  the  deep  waters  of  inland  pools,  around 
which  cluster  tales  of  love  and  adventure. 

There  are  many  mythological  characters  whose 
journeys  extend  to  all  the  islands  of  the  group. 
The  Maui  stories  are  not  limited  to  the  large 
island  Hawaii  and  a  part  of  the  adjoining  island 
which  bears  the  name  of  Maui,  but  these  stories 
are  told  in  a  garbled  form  on  all  the  islands.  So 
Pele,  the  fire-goddess,  who  dwelt  in  the  hottest 
regions  of  the  most  active  volcanoes,  belongs  to 
all,  and  also  Kamapuaa,  who  is  sometimes  her 
husband,  but  more  frequently  her  enemy.  The 
conflicts  between  the  two  are  often  suggested 
by  destructive  lava  flows  checked  by  storms  or 
ocean  waves.  It  cannot  be  suspected  that  the 
ancient  Hawaiian  had  the  least  idea  of  deifying 


x  INTRODUCTION 

fire  and  water — and  yet  the  continual  conflict 
between  man  and  woman  is  like  the  eternal 
enmity  between  the  two  antagonistic  elements  of 
nature. 

When  the  borders  of  mist-land  are  crossed, 
a  rich  store  of  folk-lore  with  a  historical  foun- 
dation is  discovered.  Chiefs  and  gods  mingle 
together  as  in  the  days  of  the  Nibelungen  Lied. 
Voyages  are  made  to  many  distant  islands  of  the 
Pacific  Ocean,  whose  names  are  frequently  men- 
tioned in  the  songs  and  tales  of  the  wandering 
heroes.  A  chief  from  Samoa  establishes  a  royal 
family  on  the  largest  of  the  Hawaiian  Islands, 
and  a  chief  from  the  Hawaiian  group  becomes  a 
ruler  in  Tahiti. 

Indeed  the  rovers  of  the  Pacific  have  tales  of 
seafaring  which  equal  the  accounts  of  the  voy- 
ages of  the  Vikings. 

The  legends  of  the  Hawaiian  Islands  are  valu- 
able in  themselves,  in  that  they  reveal  an  under- 
standing of  the  phenomena  of  nature  and  unveil 
their  early  history  with  its  mythological  setting. 
They  are  also  valuable  for  comparison  with  the 
legends  of  the  other  Pacific  islands,  and  they  are 
exceedingly  interesting  when  contrasted  with 
the  folk-lore  of  other  nations. 


THE  GHOST  OF  WAHAULA  TEMPLE 

HAWAIIAN  temples  were  never  works  of 
art.  Broken  lava  was  always  near  the 
site  upon  which  a  temple  was  to  be  built.  Rough 
unhewn  stones  were  easily  piled  into  massive 
walls  and  laid  in  terraces  for  altar  and  floors. 
Water-worn  pebbles  were  carried  from  the  nearest 
beach  and  strewn  over  the  uneven  floor,  making 
a  comparatively  smooth  place  over  which  the 
naked  feet  of  the  temple  dwellers  passed  without 
the  injuries  which  would  otherwise  frequently 
come  from  the  sharp- edged  lava.  Rude  grass 
huts  built  on  terraces  were  the  abodes  of  the 
priests  and  of  the  high  chiefs  who  sometimes 
visited  the  places  of  sacrifice.  Elevated,  flat- 
topped  piles  of  stones  were  usually  built  at  one 
end  of  the  temple  for  the  chief  idols  and  the 
sacrifices  placed  before  them.  Simplicity  of 
detail  marked  every  step  of  temple  erection. 

No  hewn  pillars  or  arched  gateways  of  even 
the  most  primitive  designs  can  be  found  in  any 
of  the  temples  whether  of  recent  date  or  belong- 
ing to  remote  antiquity.  There  was  no  attempt 


2     LE&EXDS  OF  GODS  AND  GHOSTS 

at  ornamentation  even  in  the  images  of  the  great 
gods  which  they  worshipped.  Crude,  uncouth, 
and  hideous  were  the  images  before  which  they 
offered  sacrifice  and  prayer. 

In  themselves  the  heiaus,  or  temples,  of  the 
Hawaiian  Islands  have  but  little  attraction. 
To-day  they  seem  more  like  massive  walled 
cattle-pens  than  places  which  had  ever  been 
used  for  sacred  worship. 

On  the  southeast  coast  of  the  island  of  Hawaii 
near  Kalapana  is  one  of  the  largest,  oldest,  and 
best  preserved  heiaus,  or  temples,  in  the  Hawaiian 
Islands.  It  is  no  exception  to  the  architectural 
rule  for  Hawaiian  temples,  and  is  worthy  the 
name  of  temple  only  as  it  is  intimately  associated 
with  the  religious  customs  of  the  Hawaiians.  Its 
walls  are  several  feet  thick  and  in  places  ten  to 
twelve  feet  high.  It  is  divided  into  rooms  or 
pens,  in  one  of  which  still  lies  the  huge  sacrificial 
stone  upon  which  victims — sometimes  human — 
were  slain  before  the  bodies  were  placed  as 
offerings  in  front  of  the  hideous  idols  leaning 
against  the  stone  walls. 

This  heiau  now  bears  the  name  Wahaula,  or 
" red-mouth."  In  ancient  times  it  was  known  as 
Ahaula,  or  "the  red  assembly,"  possibly  denoting 
that  at  times  the  priests  and  then*  attendants 
wore  red  mantles  in  their  processions  or  during 
some  part  of  their  sacred  ceremonies. 


THE  GHOST  OF  WAHAULA    TEMPLE        3 

This  temple  is  said  to  be  the  oldest  of  all  the 
Hawaiian  heiaus — except  possibly  the  heiau  at 
Kohala  on  the  northern  coast  of  the  same  island. 
These  two  heiaus  date  back  in  tradition  to  the 
time  of  Paao,  the  priest  from  Upolu,  Samoa,  who 
was  said  to  have  built  them.  He  was  the  tradi- 
tional father  of  the  priestly  line  which  ran  parallel 
to  the  royal  genealogy  of  the  Kamehamehas 
during  several  centuries  until  the  last  high  priest, 
Hewahewa,  became  a  follower  of  Jesus  Christ — 
the  Saviour  of  the  world.  This  was  the  last 
heiau  destroyed  when  the  ancient  tabus  and 
ceremonial  rites  were  overthrown  by  the  chiefs 
just  before  the  coming  of  Christian  missionaries. 
At  that  time  the  grass  houses  of  the  priests  were 
burned  and  in  these  raging  flames  were  thrown 
the  wooden  idols  back  of  the  altars  and  the  bam- 
boo huts  of  the  soothsayers  and  the  rude  images 
on  the  walls,  with  everything  combustible  which 
belonged  to  the  ancient  order  of  worship.  Only 
the  walls  and  rough  stone  floors  were  left  in  the 
temple. 

In  the  outer  temple  court  was  the  most  noted 
sacred  grave  in  all  the  islands.  Earth  had  been 
carried  from  the  mountain-sides  inland.  Leaves 
and  decaying  trees  added  to  the  permanency  of 
the  soil.  Here  in  a  most  unlikely  place  it  was 
said  that  all  the  varieties  of  trees  then  found  in 
the  islands  had  been  gathered  by  the  priests — 


4  LEGENDS  OF  GODS  AND  GHOSTS 

the  descendants  of  Paao.  To  this  day  the  grave 
stands  by  the  temple  walls,  an  object  of  super- 
stitious awe  among  the  natives.  Many  of  the 
varieties  of  trees  there  planted  have  died,  leaving 
only  those  which  were  more  hardy  and  needed 
less  priestly  care  than  they  received  a  hundred 
years  or  more  ago. 

The  temple  is  built  near  the  coast  on  the  rough, 
sharp,  broken  rocks  of  an  ancient  lava  flow.  In 
many  places  in  and  around  the  temple  the  lava 
was  dug  out,  making  holes  three  or  four  feet  across 
and  from  one  to  two  feet  deep.  These  in  the 
days  of  the  priesthood  had  been  filled  with  earth 
brought  in  baskets  from  the  mountains.  Here 
they  raised  sweet  potatoes  and  taro  and  bananas. 
Xow  the  rains  have  washed  the  soil  away  and 
to  the  unknowing  there  is  no  sign  of  previous 
agriculture.  Near  these  depressions  and  along 
the  paths  leading  to  Wahaula  other  holes  were 
sometimes  cut  out  of  the  hard  fine-grained  lava. 
When  heavy  rains  fell,  little  grooves  carried  the 
drops  of  water  to  these  holes  and  they  became 
small  cisterns.  Here  the  thirsty  messengers 
running  from  one  priestly  clan  to  another,  or 
the  traveller  or  worshippers  coming  to  the  sacred 
place,  could  almost  always  find  a  few  drops  of 
water  to  quench  their  thirst. 

Usually  these  water-holes  were  covered  with 
a  large  flat  stone  under  which  the  water  ran  into 


THE  GHOST  OF  WAHAULA   TEMPLE        5 

the  cistern.  To  this  day  these  small  water- 
places  border  the  path  across  the  pahoehoe  lava 
field  which  lies  adjacent  to  the  broken  a-a  lava 
upon  which  the  Wahaula  heiau  is  built.  Many 
of  them  are  still  covered  as  in  the  days  of  the 
long  ago. 

It  is  not  strange  that  legends  have  developed 
through  the  mists  of  the  centuries  around  this 
rude  old  temple. 

Wahaula  was  a  tabu  temple  of  the  very  highest 
rank.  The  native  chants  said, 

"No  keia  heiau  oia  ke  kapu  enaena." 
("Concerning  this  heiau  is  the  burning  tabu.") 
"Enaena"  means  "burning  with  a  red  hot 
rage."    The  heiau  was  so  thoroughly  "tabu,"  or 
"kapu,"  that  the  smoke  of  its  fires  falling  upon 
any  of  the  people  or  even  upon  any  one  of  the 
chiefs  was  sufficient  cause  for  punishment  by 
death,  with  the  body  as  a  sacrifice  to  the  gods 
of  the  temple. 

These  gods  were  of  the  very  highest  rank 
among  the  Hawaiian  deities.  Certain  days  were 
tabu  to  Lono — or  Kongo,  as  he  was  known  in 
other  island  groups  of  the  Pacific  Ocean.  Other 
days  belonged  to  Ku — who  was  also  worshipped 
from  New  Zealand  to  Tahiti.  At  other  times 
Kane,  known  as  Tane  by  many  Polynesians, 
was  held  supreme.  Then  again  Kanaloa — or 
Tanaroa,  sometimes  worshipped  in  Samoa  and 


6  LEGENDS  OF  GODS  AND  GHOSTS 

other  island  groups  as  the  greatest  of  all  their 
gods — had  his  days  especially  set  apart  for  sacri- 
fice and  chant. 

The  Mu,  or  "body-catcher,"  of  this  heiau 
with  his  assistants  seems  to  have  been  continually 
on  the  watch  for  human  victims,  and  woe  to 
the  unfortunate  man  who  carelessly  or  igno- 
rantly  walked  where  the  winds  blew  the  smoke 
from  the  temple  fires.  No  one  dared  rescue  him 
from  the  hands  of  the  hunter  of  men — for  then 
the  wrath  of  all  the  gods  was  sure  to  follow  him 
all  the  days  of  his  life. 

The  people  of  the  districts  around  Wahaula 
always  watched  the  course  of  the  winds  with 
great  anxiety,  carefully  noting  the  direction 
taken  by  the  smoke.  This  smoke  was  the 
shadow  cast  by  the  deity  worshipped,  and  was 
far  more  sacred  than  the  shadow  of  the  highest 
chief  or  king  in  all  the  islands. 

It  was  always  sufficient  cause  for  death  if  a 
common  man  allowed  his  shadow  to  fall  upon 
any  tabu  chief,  i.e.,  a  chief  of  especially  high 
rank;  but  in  this  "burning  tabu,"  if  any  man 
permitted  the  smoke  or  shadow  of  the  god 
who  was  being  worshipped  in  this  temple  to 
come  near  to  him  or  overshadow  him,  it  was  a 
mark  of  such  great  disrespect  that  the  god  was 
supposed  to  be  enaena,  or  red  hot  with  rage. 

Many  ages  ago  a  young  chief  whom  we  shall 


THE  GHOST  OF  WAHAULA    TEMPLE         7 

know  by  the  name  Kahele  determined  to  take 
an  especial  journey  around  the  island  visiting 
all  the  noted  and  sacred  places  and  becoming 
acquainted  with  the  alii,  or  chiefs,  of  the  other 
districts. 

He  passed  from  place  to  place,  taking  part 
with  the  chiefs  who  entertained  him  sometimes 
in  the  use  of  the  papa-hee,  or  surf-board,  riding 
the  white-capped  surf  as  it  majestically  swept 
shoreward — sometimes  spending  night  after  night 
in  the  innumerable  gambling  contests  which 
passed  under  the  name  pili  waiwai — and  some- 
times riding  the  narrow  sled,  or  holua,  with  which 
Hawaiian  chiefs  raced  down  the  steep  grassed 
lanes.  Then  again,  with  a  deep  sense  of  the 
solemnity  of  sacred  things,  he  visited  the  most 
noted  of  the  heiaus  and  made  contributions  to 
the  offerings  before  the  gods.  Thus  the  days 
passed,  and  the  slow  journey  was  very  pleasant 
to  Kahele. 

In  time  he  came  to  Puna,  the  district  in  which 
was  located  the  temple  Wahaula. 

But  alas!  in  the  midst  of  the  many  stories  of 
the  past  which  he  had  heard,  and  the  many 
pleasures  he  had  enjoyed  while  on  his  journey, 
Kahele  forgot  the  peculiar  power  of  the  tabu  of 
the  smoke  of  Wahaula.  The  fierce  winds  of 
the  south  were  blowing  and  changing  from 
point  to  point.  The  young  man  saw  the  sacred 


8  LEGENDS  OF  GODS  AND  GHOSTS 

grove  in  the  edge  of  which  the  temple  walls 
could  be  discerned.  Thin  wreaths  of  smoke  were 
tossed  here  and  there  from  the  temple  fires. 

Kahele  hastened  toward  the  temple.  The  Mu 
was  watching  his  coming  and  joyfully  marking 
him  as  a  victim.  The  altars  of  the  gods  were 
desolate,  and  if  but  a  particle  of  smoke  fell  upon 
the  young  man  no  one  could  keep  him  from 
the  hands  of  the  executioner. 

The  perilous  moment  came.  The  warm 
breath  of  one  of  the  fires  touched  the  young 
chief's  cheek.  Soon  a  blow  from  the  club  of 
the  Mu  laid  him  senseless  on  the  rough  stones 
of  the  outer  court  of  the  temple.  The  smoke  of 
the  wrath  of  the  gods  had  fallen  upon  him,  and 
it  was  well  that  he  should  lie  as  a  sacrifice  upon 
their  altars. 

Soon  the  body  with  the  life  still  in  it  was 
thrown  across  the  sacrificial  stone.  Sharp 
knives  made  from  the  strong  wood  of  the  bamboo 
let  his  life-blood  flow  down  the  depressions  across 
the  face  of  the  stone.  Quickly  the  body  was 
dismembered  and  offered  as  a  sacrifice. 

For  some  reason  the  priests,  after  the  flesh 
had  decayed,  set  apart  the  bones  for  some 
special  purpose.  The  legends  imply  that  the 
bones  were  to  be  treated  dishonorably.  It  may 
have  been  that  the  bones  were  folded  together 
in  the  shape  known  as  unihipili,  or  "  grasshopper  " 


THE  GHOST  OF  WAHAULA   TEMPLE        g 

bones,  i.e.,  folded  and  laid  away  for  purposes 
of  incantation.  Such  bundles  of  bones  were 
put  through  a  process  of  prayers  and  charms 
until  at  last  it  was  thought  a  new  spirit  was 
created  which  dwelt  in  that  bundle  and  gave 
the  possessor  a  peculiar  power  in  deeds  of  witch- 
craft. 

The  spirit  of  Kahele  rebelled  against  this  dis- 
position of  all  that  remained  of  his  body.  He 
wanted  to  be  back  in  his  native  district,  that 
he  might  enjoy  the  pleasures  of  the  Under-world 
with  his  own  chosen  companions.  Restlessly 
the  spirit  haunted  the  dark  corners  of  the  temple, 
watching  the  priests  as  they  handled  his  bones. 

Helplessly  the  ghost  fumed  and  fretted  against 
its  condition.  It  did  all  that  a  disembodied  spirit 
could  do  to  attract  the  attention  of  the  priests. 

At  last  the  spirit  fled  by  night  from  this  place 
of  torment  to  the  home  which  he  had  so  joyfully 
left  a  short  time  before. 

Kahele's  father  was  the  high  chief  of  Kau. 
Surrounded  by  retainers,  he  passed  his  days  in 
quietness  and  peace  waiting  for  the  return  of 
his  son. 

One  night  a  strange  dream  came  to  him.  He 
heard  a  voice  calling  from  the  mysterious  con- 
fines of  the  spirit-land.  As  he  listened,  a  spirit 
form  stood  by  his  side.  The  ghost  was  that  of 
his  son  Kahele. 


10          LEGENDS  OF  GODS  AND  GHOSTS 

By  means  of  the  dream  the  ghost  revealed  to 
the  father  that  he  had  been  put  to  death  and 
that  his  bones  were  in  great  danger  of  dishonorable 
treatment. 

The  father  awoke  benumbed  with  fear,  realizing 
that  his  son  was  calling  upon  him  for  immediate 
help.  At  once  he  left  his  people  and  journeyed 
from  place  to  place  secretly,  not  knowing  where 
or  when  Kahele  had  died,  but  fully  sure  that  the 
spirit  of  his  vision  was  that  of  his  son.  It  was 
not  difficult  to  trace  the  young  man.  He  had 
left  his  footprints  openly  all  along  the  way. 
There  was  nothing  of  shame  or  dishonor — and 
the  father's  heart  filled  with  pride  as  he  hastened 
on. 

From  tune  to  time,  however,  he  heard  the 
spirit  voice  calling  him  to  save  the  bones  of  the 
body  of  his  dead  son.  At  last  he  felt  that  his 
journey  was  nearly  done.  He  had  followed  the 
footsteps  of  Kahele  almost  entirely  around  the 
island,  and  had  come  to  Puna — the  last  district 
before  his  own  land  of  Kau  would  welcome  his 
return. 

The  spirit  voice  could  be  heard  now  in  the 
dream  which  nightly  came  to  him.  Warnings 
and  directions  were  frequently  given. 

Then  the  chief  came  to  the  lava  fields  of 
Wahaula  and  lay  down  to  rest.  The  ghost 
came  to  him  again  in  a  dream,  telling  him  that 


THE  GHOST  OF  WAHAULA    TEMPLE      II 

great  personal  danger  was  near  at  hand.  The 
chief  was  a  very  strong  man,  excelling  in 
athletic  and  brave  deeds,  but  in  obedience  to  the 
spirit  voice  he  rose  early  in  the  morning,  secured 
oily  nuts  from  a  kukui-tree,  beat  out  the  oil,  and 
anointed  himself  thoroughly. 

Walking  along  carelessly  as  if  to  avoid  sus- 
picion, he  drew  near  to  the  lands  of  the  temple 
Wahaula.  Soon  a  man  came  out  to  meet  him. 
This  man  was  an  Olohe,  a  beardless  man  belong- 
ing to  a  lawless  robber  clan  which  infested  the 
district,  possibly  assisting  the  man-hunters  of 
the  temple  in  securing  victims  for  the  temple 
altars.  This  Olohe  was  very  strong  and  self- 
confident,  and  thought  he  would  have  but  little 
difficulty  in  destroying  this  stranger  who  jour- 
neyed alone  through  Puna. 

Almost  all  day  the  battle  raged  between  the 
two  men.  Back  and  forth  they  forced  each 
other  over  the  lava  beds.  The  chief's  well-oiled 
body  was  very  difficult  for  the  Olohe  to  grasp. 
Bruised  and  bleeding  from  repeated  falls  on  the 
rough  lava,  both  of  the  combatants  were  becoming 
very  weary.  Then  the  chief  made  a  new  attack, 
forcing  the  Olohe  into  a  narrow  place  from  which 
there  was  no  escape,  and  at  last  seizing  him, 
breaking  his  bones,  and  then  killing  him. 

As  the  shadows  of  night  rested  over  the  temple 
and  its  sacred  grave  the  chief  crept  closer  to 


12         LEGENDS  OF  GODS  AND  GHOSTS 

the  dreaded  tabu  walls.  Concealing  himself 
he  waited  for  the  ghost  to  reveal  to  him  the  best 
plan  for  action.  The  ghost  came,  but  was  com- 
pelled to  bid  the  father  wait  patiently  for  ji  fit 
time  when  the  secret  place  in  which  the  bones 
were  hidden  could  be  safely  visited. 

For  several  days  and  nights  the  chief  hid  him- 
self near  the  temple.  He  secretly  uttered  the 
prayers  and  incantations  needed  to  secure  the 
protection  of  his  family  gods. 

One  night  the  darkness  was  very  great,  and 
the  priests  and  watchmen  of  the  temple  felt  sure 
that  no  one  would  attempt  to  enter  the  sacred 
precincts.  Deep  sleep  rested  upon  all  the  temple- 
dwellers. 

Then  the  ghost  of  Kahele  hastened  to  the  place 
where  the  father  was  sleeping  and  aroused  him 
for  the  dangerous  task  before  him. 

As  the  father  arose  he  saw  this  ghost  outlined 
in  the  darkness,  beckoning  him  to  follow.  Step 
by  step  he  felt  his  way  cautiously  over  the  rough 
path  and  along  the  temple  walls  until  he  saw 
the  ghost  standing  near  a  great  rock  pointing  at 
a  part  of  the  wall. 

The  father  seized  a  stone  which  seemed  to 
be  the  one  most  directly  in  the  line  of  the  ghost's 
pointing.  To  his  surprise  it  very  easily  was  re- 
moved from  the  wall.  Back  of  it  was  a  hollow 
place  in  which  lay  a  bundle  of  folded  bones. 


•  •••    ••   .•  •  •  i  •  • 

•  .  •»•  .    •  ••.;••••• 

•*•••.>•••    *•*•  •• 


THE  GHOST  OF  WAHAULA    TEMPLE       13 

The  ghost  urged  the  chief  to  take  these  bones 
and  depart  quickly. 

The  father  obeyed,  and  followed  the  spirit 
guide  until  safely  away  from  the  temple  of  the 
burning  wrath  of  the  gods.  He  carried  the  bones 
to  Kau  and  placed  them  in  his  own  secret  family 
burial  cave. 

The  ghost  of  Wahaula  went  down  to  the  spirit 
world  in  great  joy.  Death  had  come.  The  life 
of  the  young  chief  had  been  taken  for  temple 
service  and  yet  there  had  at  last  been  nothing 
dishonorable  connected  with  the  destruction  of 
the  body  and  the  passing  away  of  the  spirit. 


14         LEGENDS  OF  GODS  AND  GHOSTS 

II 
MALUAE  AND  THE  UNDER-WORLD 

THIS  is  a  story  from  Manoa  Valley,  back  of 
Honolulu.  In  the  upper  end  of  the  valley, 
at  the  foot  of  the  highest  mountains  on  the 
island  Oahu,  lived  Maluae.  He  was  a  farmer, 
and  had  chosen  this  land  because  rain  fell  abun- 
dantly on  the  mountains,  and  the  streams  brought 
down  fine  soil  from  the  decaying  forests  and 
disintegrating  rocks,  fertilizing  his  plants. 

Here  he  cultivated  bananas  and  taro  and  sweet 
potatoes.  His  bananas  grew  rapidly  by  the  sides 
of  the  brooks,  and  yielded  large  bunches  of  fruit 
from  their  tree-like  stems;  his  taro  filled  small 
walled-in  pools,  growing  in  the  water  like  water- 
lilies,  until  the  roots  were  matured,  wrhen  the 
plants  were  pulled  up  and  the  roots  boiled  and 
prepared  for  food;  his  sweet  potatoes — a  vege- 
table known  among  the  ancient  New  Zealanders 
as  ku-maru,  and  supposed  to  have  come  from 
Hawaii — were  planted  on  the  drier  uplands. 

Thus  he  had  plenty  of  food  continually  grow- 
ing, and  ripening  from  time  to  time.  Whenever 
he  gathered  any  of  his  food  products  he  brought 
a  part  to  his  family  temple  and  placed  it  on  an 


MALUAE  AND   THE   UNDER-WORLD       15 

altar  before  the  gods  Kane  and  Kanaloa,  then  he 
took  the  rest  to  his  home  for  his  family  to  eat. 

He  had  a  boy  whom  he  dearly  loved,  whose 
name  was  Kaa-lii  (rolling  chief).  This  boy  was 
a  careless,  rollicking  child. 

One  day  the  boy  was  tired  and  hungry.  He 
passed  by  the  temple  of  the  gods  and  saw  bananas, 
ripe  and  sweet,  on  the  little  platform  before  the 
gods.  He  took  these  bananas  and  ate  them  all. 

The  gods  looked  down  on  the  altar  expecting 
to  find  food,  but  it  was  all  gone  and  there  was 
nothing  for  them.  They  were  very  angry,  and 
ran  out  after  the  boy.  They  caught  him  eating 
the  bananas,  and  killed  him.  The  body  they 
left  lying  under  the  trees,  and  taking  out  his 
ghost  threw  it  into  the  Under-world. 

The  father  toiled  hour  after  hour  cultivating 
his  food  plants,  and  when  wearied  returned  to 
his  home.  On  the  way  he  met  the  two  gods. 
They  told  him  how  his  boy  had  robbed  them 
of  their  sacrifices  and  how  they  had  punished 
him.  They  said,  "We  have  sent  his  ghost  body 
to  the  lowest  regions  of  the  Under- world." 

The  father  was  very  sorrowful  and  heavy- 
hearted  as  he  went  on  his  way  to  his  desolate 
home.  He  searched  for  the  body  of  his  boy,  and 
at  last  found  it.  He  saw  too  that  the  story  of 
the  gods  was  true,  for  partly  eaten  bananas 
filled  the  mouth,  which  was  set  in  death. 


16         LEGENDS  OF  GODS  AND  GHOSTS 

He  wrapped  the  body  very  carefully  in  kapa 
cloth  made  from  the  bark  of  trees.  He 
carried  it  into  his  rest-house  and  laid  it  on  the 
sleeping-mat.  After  a  time  he  lay  down  beside 
the  body,  refusing  all  food,  and  planning  to  die 
with  his  boy.  He  thought  if  he  could  escape 
from  his  own  body  he  would  be  able  to  go  down 
where  the  ghost  of  his  boy  had  been  sent.  If 
he  could  find  that  ghost  he  hoped  to  take  it  to 
the  other  part  of  the  Under-world,  where  they 
could  be  happy  together. 

He  placed  no  offerings  on  the  altar  of  the 
gods.  No  prayers  were  chanted.  The  after- 
noon and  evening  passed  slowly.  The  gods 
waited  for  their  worshipper,  but  he  came  not. 
They  looked  down  on  the  altar  of  sacrifice,  but 
there  was  nothing  for  them. 

The  night  passed  and  the  following  day.  The 
father  lay  by  the  side  of  his  son,  neither  eating 
nor  drinking,  and  longing  only  for  death.  The 
house  was  tightly  closed. 

Then  the  gods  talked  together,  and  Kane  said: 
"Maluae  eats  no  food,  he  prepares  no  awa  to 
drink,  and  there  is  no  water  by  him.  He  is  near 
the  door  of  the  Under-world.  If  he  should  die, 
we  would  be  to  blame." 

Kanaloa  said:  "He  has  been  a  good  man,  but 
now  we  do  not  hear  any  prayers.  We  are  losing 
our  worshipper.  We  in  quick  anger  killed  his 


MALUAE  AND  THE   UNDER-WORLD       17 

son.  Was  this  the  right  reward?  He  has  called 
us  morning  and  evening  in  his  worship.  He  has 
provided  fish  and  fruits  and  vegetables  for  our 
altars.  He  has  always  prepared  awa  from  the 
juice  of  the  yellow  awa  root  for  us  to  drink.  We 
have  not  paid  him  well  for  his  care." 

Then  they  decided  to  go  and  give  life  to  the 
father,  and  permit  him  to  take  his  ghost  body 
and  go  down  into  Po,  the  dark  land,  to  bring 
back  the  ghost  of  the  boy.  So  they  went  to 
Maluae  and  told  him  they  were  sorry  for  what 
they  had  done. 

The  father  was  very  weak  from  hunger,  and 
longing  for  death,  and  could  scarcely  listen  to 
them. 

When  Kane  said,  "Have  you  love  for  your 
child?"  the  father  whispered:  "Yes.  My  love 
is  without  end."  "Can  you  go  down  into  the 
dark  land  and  get  that  spirit  and  put  it  back  in 
the  body  which  lies  here?" 

"No,"  the  father  said,  "no,  I  can  only  die 
and  go  to  live  with  him  and  make  him  happier 
by  taking  him  to  a  better  place." 

Then  the  gods  said,  "We  will  give  you  the 
power  to  go  after  your  boy  and  we  will  help  you 
to  escape  the  dangers  of  the  land  of  ghosts." 

Then  the  father,  stirred  by  hope,  rose  up 
and  took  food  and  drink.  Soon  he  was  strong 
enough  to  go  on  his  journey. 


l8         LEGENDS  OF  GODS  AND  GHOSTS 

The  gods  gave  him  a  ghost  body  and  also 
prepared  a  hollow  stick  like  bamboo,  in  which 
they  put  food,  battle-weapons,  and  a  piece  of 
burning  lava  for  fire. 

Not  far  from  Honolulu  is  a  beautiful  modern 
estate  with  fine  roads,  lakes,  running  brooks, 
and  interesting  valleys  extending  back  into 
the  mountain  range.  This  is  called  by  the  very 
ancient  name  Moanalua  (two  lakes).  Near 
the  seacoast  of  this  estate  was  one  of  the  most 
noted  ghost  localities  of  the  islands.  The  ghosts 
after  wandering  over  the  island  Oahu  would 
come  to  this  place  to  find  a  way  into  their  real 
home,  the  Under-world,  or,  as  the  Hawaiians 
usually  called  it,  Po. 

Here  was  a  ghostly  breadfruit-tree  named 
Lei-walo,  possibly  meaning  "the  eight  wreaths" 
or  "the  eighth  wreath" — the  last  wreath  of  leaves 
from  the  land  of  the  living  which  would  meet 
the  eyes  of  the  dying. 

The  ghosts  would  leap  or  fly  or  climb  into  the 
branches  of  this  tree,  trying  to  find  a  rotten 
branch  upon  which  they  could  sit  until  it  broke 
and  threw  them  into  the  dark  sea  below. 

Maluae  climbed  up  the  breadfruit-tree.  He 
found  a  branch  upon  which  some  ghosts  were 
sitting  waiting  for  it  to  fall.  His  weight  was  so 
much  greater  than  theirs  that  the  branch  broke 
at  once,  and  down  they  all  fell  into  the  land  of 
Po. 


MALUAE  AND  THE   UNDER-WORLD       19 

He  needed  merely  to  taste  the  food  in  his  hollow 
cane  to  have  new  life  and  strength.  This  he  had 
done  when  he  climbed  the  tree;  thus  he  had  been 
able  to  push  past  the  fabled  guardians  of  the 
pathway  of  the  ghosts  in  the  Upper- world.  As 
he  entered  the  Under-world  he  again  tasted  the 
food  of  the  gods  and  he  felt  himself  growing 
stronger  and  stronger. 

He  took  a  magic  war-club  and  a  spear  out  of 
the  cane  given  by  the  gods.  Ghostly  warriors 
tried  to  hinder  his  entrance  into  the  different 
districts  of  the  dark  land.  The  spirits  of  dead 
chiefs  challenged  him  when  he  passed  their 
homes.  Battle  after  battle  was  fought.  His 
magic  club  struck  the  warriors  down,  and  his 
spear  tossed  them  aside. 

Sometimes  he  was  warmly  greeted  and  aided 
by  ghosts  of  kindly  spirit.  Thus  he  went  from 
place  to  place,  searching  for  his  boy,  finding  him 
at  last,  as  the  Hawaiians  quaintly  expressed  it, 
"down  in  the  papa-ku"  (the  established  founda- 
tion of  Po),  choking  and  suffocating  from  the 
bananas  of  ghost-land  which  he  was  compelled 
to  continually  force  into  his  mouth. 

The  father  caught  the  spirit  of  the  boy  and 
started  back  toward  the  Upper-world,  but  the 
ghosts  surrounded  him.  They  tried  to  catch 
him  and  take  the  spirit  away  from  him.  Again 
the  father  partook  of  the  food  of  the  gods.  Once 


20         LEGENDS  OF  GODS  AND  GHOSTS 

more  he  wielded  his  war-club,  but  the  hosts  of 
enemies  were  too  great.  Multitudes  arose  on 
all  sides,  crushing  him  by  their  overwhelming 
numbers. 

At  last  he  raised  his  magic  hollow  cane  and 
took  the  last  portion  of  food.  Then  he  poured 
out  the  portion  of  burning  lava  which  the  gods 
had  placed  inside.  It  fell  upon  the  dry  floor  of 
the  Under-world.  The  flames  dashed  into  the 
trees  and  the  shrubs  of  ghost-land.  Fire-holes 
opened  in  the  floor  and  streams  of  lava  burst 
out. 

Backward  fled  the  multitudes  of  spirits.  The 
father  thrust  the  spirit  of  the  boy  quickly  into 
the  empty  magic  cane  and  rushed  swiftly  up  to 
his  home-land.  He  brought  the  spirit  to  the 
body  lying  in  the  rest-house  and  forced  it  to  find 
again  its  living  home. 

Afterward  the  father  and  the  boy  took  food 
to  the  altars  of  the  gods,  and  chanted  the  accus- 
tomed prayers  heartily  and  loyally  all  the  rest 
of  their  lives. 


A   GIANTS  ROCK-THROWING  21 

III 
A  GIANT'S  ROCK-THROWING 

A  POINT  of  land  on  the  northwestern  coast 
of  the  island  Oahu  is  called  Ka-lae-o-Kaena 
which  means  "The  Cape  of  Kaena." 

Out  in  the  ocean  a  short  distance  from  this 
cape  lies  a  large  rock  which  bears  the  name 
Pohaku-o-Kauai,  or  rock  of  Kauai,  a  large  island 
northwest  of  Oahu.  This  rock  is  as  large  as  a 
small  house. 

There  is  an  interesting  legend  told  on  the  island 
of  Oahu  which  explains  why  these  names  have 
for  generations  been  fastened  to  the  cape  and  to 
the  rock.  A  long,  long  time  ago  there  lived 
on  the  island  Kauai  a  man  of  wonderful  power, 
by  the  name  of  Hau-pu.  When  he  was  born,  the 
signs  of  a  demi-god  were  over  and  around  the 
house  of  his  birth.  Lightning  flashed  through 
the  skies,  and  thunder  reverberated,  rolling 
along  the  mountain-sides. 

Thunder  and  lightning  were  very  rare  in  the 
Hawaiian  Islands,  and  were  supposed  to  be  con- 
nected with  the  birth  or  death  or  some  very  un- 
usual occurrence  in  the  life  of  a  chief. 

Mighty  floods  of  rain  fell  and  poured  in  tor- 


22          LEGENDS  OF  GODS  AND  GHOSTS 

rents  down  the  mountain-sides,  carrying  the  red 
iron  soil  into  the  valleys  in  such  quantities  that 
the  rapids  and  the  waterfalls  became  the  color 
of  blood,  and  the  natives  called  this  a  blood-rain. 

During  the  storm,  and  even  after  sunshine 
rilled  the  valley,  a  beautiful  rainbow  rested  over 
the  house  in  which  the  young  chief  was  born. 
This  rainbow  was  thought  to  come  from  the 
miraculous  powers  of  the  new-born  child  shining 
out  from  him  instead  of  from  the  sunlight  around 
him.  Many  chiefs  throughout  the  centuries  of 
Hawaiian  legends  were  said  to  have  had  this 
rainbow  around  them  all  their  lives. 

Hau-pu  while  a  child  was  very  powerful,  and 
after  he  grewr  up  was  widely  known  as  a  great 
warrior.  He  would  attack  and  defeat  armies  of 
his  enemies  without  aid  from  any  person.  His 
spear  was  like  a  mighty  weapon,  sometimes 
piercing  a  host  of  enemies,  and  sometimes  putting 
aside  all  opposition  when  he  thrust  it  into  the 
ranks  of  his  opponents. 

If  he  had  thrown  his  spear  and  if  fighting  with 
his  bare  hands  did  not  vanquish  his  foes,  he 
would  leap  to  the  hillside,  tear  up  a  great  tree, 
and  with  it  sweep  away  all  before  him  as  if  he 
were  wielding  a  huge  broom.  He  wras  known 
and  feared  throughout  all  the  Hawaiian  Islands. 
He  became  angry  quickly  and  used  his  great 
powers  very  rashly. 


A   GIANTS  ROCK-THROWING  23 

One  night  he  lay  sleeping  in  his  royal  rest- 
house  on  the  side  of  a  mountain  which  faced  the 
neighboring  island  of  Oahu.  Between  the  two 
islands  lay  a  broad  channel  about  thirty  miles 
wide.  When  clouds  were  on  the  face  of  the  sea, 
these  islands  were  hidden  from  each  other;  but 
when  they  lifted,  the  rugged  valleys  of  the 
mountains  on  one  island  could  be  clearly  seen 
from  the  other.  Even  by  moonlight  the  shadowy 
lines  would  appear. 

This  night  the  strong  man  stirred  in  his  sleep. 
Indistinct  noises  seemed  to  surround  his  house. 
He  turned  over  and  dropped  off  into  slumber 
again. 

Soon  he  was  aroused  a  second  time,  and  he 
was  awake  enough  to  hear  shouts  of  men  far, 
far  away.  Louder  rose  the  noise  mixed  with 
the  roar  of  the  great  surf  waves,  so  he  realized 
that  it  came  from  the  sea,  and  he  then  forced 
himself  to  rise  and  stumble  to  the  door. 

He  looked  out  toward  Oahu.  A  multitude  of 
lights  were  flashing  on  the  sea  before  his  sleepy 
eyes.  A  low  murmur  of  many  voices  came  from 
the  place  where  the  dancing  lights  seemed  to  be. 
His  confused  thoughts  made  it  appear  to  him 
that  a  great  fleet  of  warriors  was  coming  from 
Oahu  to  attack  his  people. 

He  blindly  rushed  out  to  the  edge  of  a  high 
precipice  which  overlooked  the  channel.  Evi- 


24         LEGENDS  OF  GODS  AND  GHOSTS 

dently  many  boats  and  many  people  were  out 
in  the  sea  below. 

He  laughed,  and  stooped  down  and  tore  a  huge 
rock  from  its  place.  This  he  swung  back  and 
forth,  back  and  forth,  back  and  forth,  until  he 
gave  it  great  impetus  which  added  to  his  own 
miraculous  power  sent  it  far  out  over  the  sea. 
Like  a  great  cloud  it  rose  in  the  heavens  and,  as 
if  blown  by  swift  winds,  sped  on  its  way. 

Over  on  the  shores  of  Oahu  a  chief  whose 
name  was  Kaena  had  called  his  people  out  for 
a  night's  fishing.  Canoes  large  and  small  came 
from  all  along  the  coast.  Torches  without  num- 
ber had  been  made  and  placed  in  the  canoes. 
The  largest  fish-nets  had  been  brought. 

There  was  no  need  of  silence.  Nets  had  been 
set  in  the  best  places.  Fish  of  all  kinds  were  to 
be  aroused  and  frightened  into  the  nets.  Flash- 
ing lights,  splashing  paddles,  and  clamor  from 
hundreds  of  voices  resounded  all  around  the  nets. 

Gradually  the  canoes  came  nearer  and  nearer 
the  centre.  The  shouting  increased.  Great  joy 
ruled  the  noise  which  drowned  the  roar  of  the 
waves. 

Across  the  channel  and  up  the  mountain-sides 
of  Kauai  swept  the  shouts  of  the  fishing-party. 
Into  the  ears  of  drowsy  Hau-pu  the  noise  forced 
itself.  Little  dreamed  the  excited  fishermen  of 
the  effect  of  this  on  far-away  Kauai. 


A   GIANTS  ROCK-THROWING  25 

Suddenly  something  like  a  bird  as  large  as  a 
mountain  seemed  to  be  above,  and  then  with  a 
mighty  sound  like  the  roar  of  winds  it  descended 
upon  them. 

Smashed  and  submerged  were  the  canoes  when 
the  huge  boulder  thrown  by  Hau-pu  hurled  itself 
upon  them. 

The  chief  Kaena  and  his  canoe  were  in  the 
centre  of  this  terrible  mass  of  wreckage,  and  he 
and  many  of  his  people  lost  their  lives. 

The  waves  swept  sand  upon  the  shore  until  in 
time  a  long  point  of  land  was  formed.  The 
remaining  followers  of  the  dead  chief  named  this 
cape  " Kaena." 

The  rock  thrown  by  Hau-pu  embedded  itself 
deeply  in  the  bed  of  the  ocean,  but  its  head  rose 
far  above  the  water,  even  when  raging  storms 
dashed  turbulent  waves  against  it.  To  this 
death-dealing  rock  the  natives  gave  the  name 
"Rock  of  Kauai." 

Thus  for  generations  has  the  deed  of  the  man 
of  giant  force  been  remembered  on  Oahu,  and  so 
have  a  cape  and  a  rock  received  their  names. 


26         LEGENDS  OF  GODS  AND  GHOSTS 

IV 
KALO-EKE-EKE,  THE  TIMID  TARO 

A  MYTH  is  a  purely  imaginative  story.  A 
legend  is  a  story  with  some  foundation  in 
fact.  A  fable  tacks  on  a  moral.  A  tradition  is 
a  myth  or  legend  or  fact  handed  down  from 
generation  to  generation. 

The  old  Hawaiians  were  frequently  myth- 
makers.  They  imagined  many  a  fairy-story  for 
the  different  localities  of  the  islands,  and  these 
are  very  interesting.  The  myth  of  the  two  taro 
plants  belongs  to  South  Kona,  Hawaii,  and 
affords  an  excellent  illustration  of  Hawaiian 
imagination.  The  story  is  told  in  different  ways, 
and  came  to  the  writer  in  the  present  form : 

A  chief  lived  on  the  mountain-side  above 
Hookena.  There  his  people  cultivated  taro, 
made  kapa  cloth,  and  prepared  the  trunks  of 
koa-trees  for  canoes.  He  had  a  very  fine  taro 
patch.  The  plants  prided  themselves  upon  their 
rapid  and  perfect  growth. 

In  one  part  of  the  taro  pond,  side  by  side, 
grew  two  taro  plants — finer,  stronger,  and  more 
beautiful  than  the  others.  The  leaf  stalks  bent 
over  in  more  perfect  curves:  the  leaves  developed 


KALO-EKE-EKE,   THE   TIMID  TARO       27 

in  graceful  proportions.  Mutual  admiration 
filled  the  hearts  of  the  two  taro  plants  and  re- 
sulted in  pledges  of  undying  affection. 

One  day  the  chief  was  talking  to  his  servants 
about  the  food  to  be  made  ready  for  a  feast.  He 
ordered  the  two  especially  fine  taro  plants  to  be 
pulled  up.  One  of  the  servants  came  to  the 
home  of  the  two  lovers  and  told  them  that  they 
were  to  be  taken  by  the  chief. 

Because  of  their  great  affection  for  each  other 
they  determined  to  cling  to  life  as  long  as  possible, 
and  therefore  moved  to  another  part  of  the  taro 
patch,  leaving  their  neighbors  to  be  pulled  up 
instead  of  themselves. 

But  the  chief  soon  saw  them  in  their  new  home 
and  again  ordered  their  destruction.  Again  they 
fled.  This  happened  from  time  to  time  until 
the  angry  chief  determined  that  they  should  be 
taken,  no  matter  what  part  of  the  pond  they 
might  be  in. 

The  two  taro  plants  thought  best  to  flee, 
therefore  took  to  themselves  wings  and  made  a 
short  flight  to  a  neighboring  taro  patch.  Here 
again  their  enemy  found  them.  A  second  flight 
was  made  to  another  part  of  South  Kona,  and 
then  to  still  another,  until  all  Kona  was  inter- 
ested in  the  perpetual  pursuit  and  the  perpetual 
escape.  At  last  there  was  no  part  of  Kona  in 
which  they  could  be  concealed.  A  friend  of  the 


28         LEGENDS  OF  GODS  AXD  GHOSTS 

angry  chief  would  reveal  their  hiding-place,  while 
one  of  their  own  friends  would  give  warning  of 
the  coming  of  their  pursuer.  At  last  they  leaped 
into  the  air  and  flew  on  and  on  until  they  were 
utterly  weary  and  fell  into  a  taro  patch  near 
Waiohinu.  But  their  chief  had  ordered  the  imu 
(cooking-place)  to  be  made  ready  for  them,  and 
had  hastened  along  the  way  on  foot,  trying  to 
capture  them  if  at  any  time  they  should  try  to 
light.  However,  their  wings  moved  more  swiftly 
than  his  feet,  so  they  had  a  little  rest  before  he 
came  near  to  their  new  home.  Then  again  they 
lifted  themselves  into  the  sky.  Favoring  winds 
carried  them  along  and  they  flew  a  great  distance 
awray  from  South  Kona  into  the  neighboring 
district  of  Kau.  Here  they  found  a  newr  home 
under  a  kindly  chief.  Here  they  settled  down 
and  lived  many  years  under  the  name  of  Kalo- 
eke-eke,  or  "The  Timid  Taro."  A  large  family 
grew  up  about  them  and  a  happy  old  age  blessed 
their  declining  days. 

It  is  possible  that  this  beautiful  little  story 
may  have  grown  out  of  the  ancient  Hawaiian 
unwritten  law  which  sometimes  permitted  the 
subjects  of  a  chief  to  move  away  from  their  home 
and  transfer  their  allegiance  to  some  neighboring 
ruler. 


FROM  A  TARO  PATCH 


LEGENDARY  CANOE-MAKING  29 


LEGENDARY  CANOE-MAKING 

SOME  of  the  Hawaiian  trees  have  beautifully 
grained  wood,  and  at  the  present  time  are 
very  valuable  for  furniture  and  interior  decora- 
tion. The  koa  is  probably  the  best  of  the  trees 
of  this  class.  It  is  known  as  the  Hawaiian 
mahogany.  The  grain  is  very  fine  and  curly 
and  wavy,  and  is  capable  of  a  very  high  polish. 
The  koa  still  grows  luxuriantly  on  the  steep  sides 
and  along  the  ridges  of  the  high  mountains  of 
all  the  islands  of  the  Hawaiian  group.  It  has 
great  powers  of  endurance.  It  is  not  easily  worn 
by  the  pebbles  and  sand  of  the  beach,  nor  is  it 
readily  split  or  broken  by  the  tempestuous 
waves  of  the  ocean,  therefore  from  time  immemo- 
rial the  koa  has  been  the  tree  for  the  canoe  and 
surf-board  of  the  Hawaiians.  Long  and  large 
have  been  the  canoes  hewn  from  the  massive 
tree  trunks  by  the  aid  of  the  kohi-pohaku,  the 
cutting  stone,  or  adze,  of  ancient  Hawaii.  Some- 
times these  canoes  were  given  miraculous  powers 
of  motion  so  that  they  swept  through  the  seas 
more  rapidly  than  the  swiftest  shark.  Often 
the  god  of  the  winds,  who  had  especial  care 


30         LEGENDS  OF  GODS  AND  GHOSTS 

over  some  one  of  the  high  chiefs,  would  carry  him 
from  island  to  island  in  a  canoe  which  never 
rested  when  calms  prevailed  or  stopped  wrhen 
fierce  waves  wrenched,  but  bore  the  chief  swiftly 
and  unfailingly  to  the  desired  haven. 

There  is  a  delightful  little  story  about  a  chief 
who  visited  the  most  northerly  island,  Kauai. 
He  found  the  natives  of  that  island  feasting  and 
revelling  in  all  the  abandon  of  savage  life.  Sports 
and  games  innumerable  were  enjoyed.  Thus 
day  and  night  passed  until,  as  the  morning  of  a 
new  day  dawned,  an  unwanted  stir  along  the 
beach  made  manifest  some  event  of  very  great 
importance.  The  new  chief  apparently  cared 
but  little  for  all  the  excitement.  The  king  of 
the  island  had  sent  one  of  his  royal  ornaments 
to  a  small  island  some  miles  distant  from  the 
Kauai  shores.  He  was  blessed  with  a  daughter 
so  beautiful  that  all  the  available  chiefs  desired 
her  for  wife.  The  father,  hoping  to  avoid  the 
complications  which  threatened  to  involve  his 
household  with  the  households  of  the  jealous 
suitors,  announced  that  he  would  give  his 
daughter  to  the  man  who  secured  the  ornament 
from  the  far-away  island.  It  was  to  be  a  canoe 
race  with  a  wife  for  the  prize. 

The  young  chiefs  waited  for  the  hour  appointed. 
Their  well-polished  koa  canoes  lined  the  beach. 
The  stranger  chief  made  no  preparation.  Quietly 


LEGENDARY  CANOE-MAKING  31 

he  enjoyed  the  gibes  and  taunts  hurled  from  one 
to  another  by  the  young  chiefs.  Laughingly 
he  requested  permission  to  join  in  the  contest, 
receiving  as  the  reward  for  his  request  a  look 
of  approbation  from  the  handsome  chiefess. 

The  word  was  given.  The  well-manned  canoes 
were  pushed  from  the  shore  and  forced  out  through 
the  inrolling  surf.  In  the  rush  some  of  the  boats 
were  interlocked  with  others,  some  filled  with 
water,  while  others  safely  broke  away  from  the 
rest  and  passed  out  of  sight  toward  the  coveted 
island.  Still  the  stranger  seemed  to  be  in  no 
haste  to  win  the  prize.  The  face  of  the  chiefess 
grew  dark  with  disappointment. 

At  last  the  stranger  launched  his  finely  polished 
canoe  and  called  one  of  his  followers  to  sail  with 
him.  It  seemed  to  be  utterly  impossible  for  him 
to  even  dream  of  securing  the  prize,  but  the 
canoe  began  to  move  as  if  it  had  the  wings  of  a 
swift  bird  or  the  fins  of  fleetest  fish.  He  had 
taken  for  his  companion  in  his  magic  canoe  one 
of  the  gods  controlling  the  ocean  winds.  He  was 
first  to  reach  the  island.  Then  he  came  swiftly 
back  for  his  bride.  He  made  his  home  among 
his  new  friends. 

The  Hawaiians  had  many  interesting  cere- 
monies in  connection  with  the  process  of  secur- 
ing the  tree  and  fashioning  it  into  a  canoe. 

David  Malo,  a  Hawaiian  writer  of  about  the 


32         LEGENDS  OF  GODS  AND  GHOSTS 

year  1840,  says,  "The  building  of  a  canoe  was  a 
religious  matter."  When  a  man  found  a  fine  koa- 
tree  he  went  to  the  priest  whose  province  was 
canoe-making  and  said,  "I  have  found  a  koa-tree, 
a  fine  large  tree."  On  receiving  this  information 
the  priest  went  at  night  to  sleep  before  his  shrine. 
If  in  his  sleep  he  had  a  vision  of  some  one 
standing  naked  before  him,  he  knew  that  the 
koa-tree  was  rotten,  and  would  not  go  up  into 
the  woods  to  cut  that  tree.  If  another  tree  was 
found  and  he  dreamed  of  a  handsome  well-dressed 
man  or  woman  standing  before  him,  when  he 
awoke  he  felt  sure  that  the  tree  would  make  a 
good  canoe.  Preparations  were  made  accordingly 
to  go  into  the  mountains  and  hew  the  koa  into 
a  canoe.  They  took  with  them  as  offerings  a 
pig,  cocoanuts,  red  fish,  and  awa.  Having  come 
to  the  place  they  rested  for  the  night,  sacrificing 
these  things  to  the  gods. 

Sometimes,  when  a  royal  canoe  was  to  be 
prepared,  it  seems  as  if  human  beings  were  also 
brought  and  slain  at  the  root  of  the  tree.  There  is 
no  record  of  cannibalism  connected  with  these 
sacrifices,  and  yet  when  the  pig  and  fish  had 
been  offered  before  the  tree,  usually  a  hole  was 
dug  close  to  the  tree  and  an  oven  prepared  in 
which  the  meat  and  vegetables  were  cooked  for 
the  morning  feast  of  the  canoe-makers.  The  tree 
was  carefully  examined  and  the  signs  and  por- 


LEGENDARY  CANOE-MAKING  33 

tents  noted.  The  song  of  a  little  bird  would 
frequently  cause  an  entire  change  in  the  enter- 
prise. 

When  the  time  came  to  cut  down  the  tree 
the  priest  would  take  his  stone  axe  and  offer 
prayer  to  the  male  and  female  deities  who  were 
supposed  to  be  the  special  patrons  of  canoe- 
building,  showing  them  the  axe,  and  saying: 
"Listen  now  to  the  axe.  This  is  the  axe  which 
is  to  cut  down  the  tree  for  the  canoe." 

David  Malo  says:  "When  the  tree  began  to 
crack,  ready  to  fall,  they  lowered  their  voices 
and  allowed  no  one  to  make  a  disturbance. 
When  the  tree  had  fallen,  the  head  priest  mounted 
the  trunk  and  called  out,  'Smite  with  the  axe, 
and  hollow  the  canoe.'  This  was  repeated  again 
and  again  as  he  walked  along  the  fallen  tree, 
marking  the  full  length  of  the  desired  canoe." 

Dr.  Emerson  gives  the  following  as  one  of  the 
prayers  sometimes  used  by  the  priest  when  pass- 
ing along  the  trunk  of  the  tree: 

"  Grant  a  canoe  which  shall  be  swift  as  a  fish 
To  sail  in  stormy  seas 
When  the  storm  tosses  on  all  sides." 

After  the  canoe  had  been  roughly  shaped,  the 
ends  pointed,  the  bottom  rounded,  and  perhaps 
a  portion  of  the  inside  of  the  log  removed,  the 
people  fastened  lines  to  the  canoe  to  haul  it  down 
to  the  beach.  When  they  were  ready  for  the 


34         LEGENDS  OF  GODS  AND  GHOSTS 

work  the  priest  again  prayed:  "Oh,  canoe  gods, 
look  you  after  this  canoe.  Guard  it  from  stem  to 
stern,  until  it  is  placed  in  the  canoe-house." 

Then  the  canoe  was  hauled  by  the  people 
in  front,  or  held  back  by  those  who  were  in  the 
rear,  until  it  had  passed  all  the  hard  and  steep 
places  along  the  mountain -side  and  been  put  in 
place  for  the  finishing  touches.  When  completed, 
pig  and  fish  and  fruits  were  again  offered  to  the 
gods.  Sometimes  human  beings  were  again  a 
part  of  the  sacrifice. 

Prayers  and  incantations  were  part  of  the 
ceremony.  There  was  to  be  no  disturbance  or 
noise,  or  else  it  would  be  dangerous  for  its  owner 
to  go  out  in  his  new  canoe.  If  all  the  people 
except  the  priest  had  been  quiet,  the  canoe  was 
pronounced  safe. 

It  is  said  that  the  ceremony  of  lashing  the 
outrigger  to  the  canoe  was  of  very  great  solemnity, 
probably  because  the  ability  to  pass  through  the 
high  surf  waves  depended  so  much  upon  the  out- 
rigger as  a  balance  which  kept  the  canoe  from 
being  overturned. 

The  story  of  Laka  and  the  fairies  is  told  to 
illustrate  the  difficulties  surrounding  canoe- 
making.  Laka  desired  to  make  a  fine  canoe,  and 
sought  through  the  forests  for  the  best  tree 
available.  Taking  his  stone  axe  he  toiled  all  day 
until  the  tree  was  felled.  Then  he  went  home 


LEGENDARY  CANOE-MAKING  35 

to  rest.  On  the  morrow  he  could  not  find  the 
log.  The  trees  of  the  forest  had  been  apparently 
undisturbed.  Again  he  cut  a  tree,  and  once 
more  could  not  find  the  log.  At  last  he  cut  a 
tree  and  watched  in  the  night.  Then  he  saw 
in  the  night  shadows  a  host  of  the  little  people 
who  toil  with  miraculous  powers  to  support  them. 
They  raised  the  tree  and  set  it  in  its  place  and 
restored  it  to  its  wonted  appearance  among 
its  fellows.  But  Laka  caught  the  king  of  the 
gnomes  and  from  him  learned  how  to  gain  the 
aid  rather  than  the  opposition  of  the  little  people. 
By  their  help  his  canoe  was  taken  to  the  shore 
and  fashioned  into  beautiful  shape  for  wonderful 
and  successful  voyages. 


36         LEGENDS  OF  GODS  AND  GHOSTS 

VI 
LAU-KA-IEIE 

"Waipio  Valley,  the  beautiful: 
Precipices  around  it, 
The  sea  on  one  side; 
The  precipices  are  hard  to  climb; 
Not  to  be  climbed 
Are  the  sea  precipices." 

— Hawaiian  Chant. 

KAKEA  (the  white  one)  and  Kaholo  (the 
runner)  were  the  children  of  the  Valley. 
Their  parents  were  the  precipices  which  were 
sheer  to  the  sea,  and  could  only  be  passed  by 
boats.  They  married,  and  Kaholo  conceived. 
The  husband  said,  "If  a  boy  is  born,  I  will  name 
it ;  if  a  girl,  you  give  the  name." 

He  went  up  to  see  his  sister  Pokahi,  and  asked 
her  to  go  swiftly  to  see  his  wife.  Pokahi's  husband 
was  Kaukini,  a  bird-catcher.  He  went  out 
into  the  forest  for  some  birds.  Soon  he  came 
back  and  prepared  them  for  cooking.  Hot  stones 
were  put  inside  the  birds  and  the  birds  were 
packed  in  calabashes,  carefully  covered  over 
with  wet  leaves,  which  made  steam  inside  so 
the  birds  were  well  cooked.  Then  they  were 
brought  to  Kaholo  for  a  feast. 


LAU-KA-IEIE  37 

On  their  way  they  went  down  to  Waipio  Valley, 
coming  to  the  foot  of  the  precipice.  Pokahi 
wanted  some  sea-moss  and  some  shell-fish,  so 
she  told  the  two  men  to  go  on  while  she  secured 
these  things  to  take  to  Kaholo.  She  gathered 
the  soft  lipoa  moss  and  went  up  to  the  water- 
fall, to  Ulu  (Kaholo's  home).  The  baby  was 
born,  wrapped  in  the  moss  and  thrown  into 
the  sea,  making  a  shapeless  bundle,  but  a  kupua 
(sorcerer)  saw  that  a  child  was  there.  The  child 
was  taken  and  washed  clean  in  the  soft  lipoa,  and 
cared  for.  All  around  were  the  signs  of  the  birth 
of  a  chief. 

They  named  him  Hiilawe,  and  from  him  the 
Waipio  waterfall  has  its  name,  according  to  the 
saying,  ''Falling  into  mist  is  the  water  of  Hii- 
lawe." 

Pokahi  took  up  her  package  in  which  she  had 
brought  the  moss  and  shell-fish,  but  the  moss 
was  gone.  Hina-ulu-ohia  (Hina-the-growing- 
ohia-tree)  was  the  sorcerer  who  took  the  child 
in  the  lipoa  moss.  She  was  the  aumakua,  or 
ancestor  goddess,  of  the  boat-builders. 

Pokahi  dreamed  that  a  beautiful  woman  ap- 
peared, her  body  covered  with  the  leaves  of 
koa-trees.  "I  know  that  you  have  not  had  any 
child.  I  will  now  give  you  one.  Awake,  and 
go  to  the  Waipio  River;  watch  thirty  days,  then 
you  will  find  a  girl  wrapped  in  soft  moss.  This 


38         LEGENDS  OF  GODS  AND  GHOSTS 

shall  be  your  adopted  child.  I  will  show  you  how 
to  care  for  it.  Your  brother  and  his  wife  must 
not  know.  Your  husband  alone  may  know  about 
this  adopted  girl." 

Pokahi  and  her  husband  went  down  at  once  to 
the  mouth  of  the  river,  heard  an  infant  cry  in 
the  midst  of  red-colored  mist,  and  found  a  child 
wrapped  in  the  fragrant  moss.  She  wished  to 
take  it  up,  but  was  held  back  by  magic  powers. 
She  saw  an  ohia-tree  rising  up  from  the  water, 
— branches,  leaves,  and  flowers, — and  iiwi  (birds) 
coming  to  pick  the  flowers.  The  red  birds  and 
red  flowers  were  very  beautiful.  This  tree  was 
Hina.  The  birds  began  to  sing,  and  quietly  the 
tree  sank  down  into  the  water  and  disappeared, 
the  birds  flying  away  to  the  west. 

Pokahi  returned  to  her  brother's  house,  going 
down  to  the  sea  every  day,  where  she  saw  the 
human  form  of  the  child  growing  in  the  shelter 
of  that  red  mist  on  the  surface  of  the  sea.  At 
the  end  of  the  thirty  days  Pokahi  told  her  friends 
and  her  husband  that  they  must  go  back  home. 
On  their  way  they  went  to  the  river.  She  told 
her  husband  to  look  at  the  red  mist,  but  he 
wanted  to  hurry  on.  As  they  approached  their 
house,  cooking-odors  welcomed  them,  and  they 
found  plenty  of  food  prepared  outside.  They 
saw  something  moving  inside.  The  trees  seemed 
to  be  walking  as  if  with  the  feet  of  men.  Steps 


LAU-KA-IEIE  39 

were  heard,  and  voices  were  calling  for  the  people 
of  the  house. 

Kaukini  prepared  a  lamp,  and  Pokahi  in  a 
vision  saw  the  same  fine  tree  which  she  had  seen 
before.  There  was  also  a  hala-tree  with  its 
beautiful  yellow  blossoms.  As  they  looked  they 
saw  leaves  of  different  kinds  falling  one  after 
another,  making  in  one  place  a  soft  fragrant 
bed. 

Then  a  woman  and  a  man  came  with  an  infant. 
They  were  the  god  Ku  and  Hina  his  wife.  They 
said  to  Pokahi  and  her  husband,  "We  have 
accepted  your  sacrifices  and  have  seen  that  you 
are  childless,  so  now  we  have  brought  you  this 
child  to  adopt."  Then  they  disappeared  among 
the  trees  of  the  forest,  leaving  the  child,  Lau-ka- 
ieie  (leaf  of  the  ieie  vine).  She  was  well  cared 
for  and  grew  up  into  a  beautiful  woman  with- 
out fault  or  blemish.  Her  companions  and  ser- 
vants were  the  birds  and  the  flowers. 

Lau-ka-pali  (leaf  of  the  precipice)  was  one 
of  her  friends.  One  day  she  made  whistles  of 
ti  leaves,  and  blew  them.  The  Leaf-of-the- 
Morning-Glory  saw  that  the  young  chiefess  liked 
this,  so  she  went  out  and  found  Pupu-kani-oi 
(the  singing  land-shell),  whose  home  was  on  the 
leaves  of  the  forest  trees.  Then  she  found  another 
Pupu-hina-hina-ula  (shell  beautiful,  with  rainbow 
colors).  In  the  night  the  shells  sang,  and  their 


40         LEGENDS  OF  GODS  AND  GHOSTS 

voices  stole  their  way  into  the  love  of  Lau-ka-ieie, 
so  she  gently  sang  with  them. 

Nohu-ua-palai  (a  fern),  one  of  the  old  residents 
of  that  place,  went  out  into  the  forest,  and, 
hearing  the  voices  of  the  girl  and  the  shells,  came 
to  the  house.  She  chanted  her  name,  but  there 
was  no  reply.  All  was  silent.  At  last,  Pua-ohelo 
(the  blossom  of  the  ohelo),  one  of  the  flowers 
in  the  house,  heard,  and  opening  the  door,  invited 
her  to  come  in  and  eat. 

Nohu-ua-palai  went  in  and  feasted  with  the 
girls.  Lau-ka-ieie  dreamed  about  Kawelona 
(the  setting  of  the  sun),  at  Lihue,  a  fine  young 
man,  the  first-born  of  one  of  the  high  chiefs  of 
Kauai.  She  told  her  kahu  (guardian)  all  about 
her  dream  and  the  distant  island.  The  kahu 
asked  who  should  go  to  find  the  man  of  the 
dreams.  All  the  girl  friends  wanted  to  go. 
She  told  them  to  raise  their  hands  and  the  one 
who  had  the  longest  fingers  could  go.  This  was 
Pupu-kani-oi  (the  singing  shell) .  The  leaf  family 
all  sobbed  as  they  bade  farewell  to  the  shell. 

The  shell  said:  "Oh,  my  leaf -sisters  Laukoa 
[leaf  of  the  koa-tree]  and  Lauanau  [leaf  of  the 
tapa,  or  paper-mulberry,  tree],  arise,  go  with  me 
on  my  journey!  Oh,  my  shell-sisters  of  the 
blue  sea,  come  to  the  beach,  to  the  sand!  Come 
and  show  me  the  path  I  am  to  go!  Oh,  Pupu- 
moka-lau  [the  land-shell  clinging  to  the  moka- 


LA  U-KA-IEIE  41 

hana  leaf],  come  and  look  at  me,  for  I  am  one 
of  your  family!  Call  all  the  shells  to  aid  me 
in  my  journey !  Come  to  me ! " 

Then  she  summoned  her  brother,  Makani-kau, 
chief  of  the  winds,  to  waft  them  away  in  their 
wind  bodies.  They  journeyed  all  around  the 
island  of  Hawaii  to  find  some  man  who  would 
be  like  the  man  of  the  dream.  They  found  no 
one  there  nor  on  any  of  the  other  islands  up  to 
Oahu,  where  the  Singing  Shell  fell  in  love  with 
a  chief  and  turned  from  her  journey,  but  Makani- 
kau  went  on  to  Kauai. 

Ma-eli-eli,  the  dragon  woman  of  Heeia,  tried 
to  persuade  him  to  stop,  but  on  he  went.  She 
ran  after  him.  Limaloa,  the  dragon  of  Laiewai, 
also  tried  to  catch  Makani-kau,  but  he  was  too 
swift.  On  the  way  to  Kauai,  Makani-kau  saw 
some  people  in  a  boat  chased  by  a  big  shark.  He 
leaped  on  the  boat  and  told  them  he  would  play 
with  the  shark  and  they  could  stay  near  but 
need  not  fear.  Then  he  jumped  into  the  sea. 
The  shark  turned  over  and  opened  its  mouth 
to  seize  him;  he  climbed  on  it,  caught  its  fins, 
and  forced  it  to  flee  through  the  water.  He 
drove  it  to  the  shore  and  made  it  fast  among 
the  rocks.  It  became  a  great  shark  stone, 
Koa-mano  (warrior  shark),  at  Haena.  He  leaped 
from  the  shark  to  land,  the  boat  following. 

He  saw  the  hill  of  "  Fire-Throwing,"  a  place 


42          LEGENDS  OF  QODS  AND  GHOSTS 

where  burning  sticks  were  thrown  over  the 
precipices,  a  very  beautiful  sight  at  night.  He 
leaped  to  the  top  of  the  hill  in  his  shadow  body. 
Far  up  on  the  hill  was  a  vast  number  of  iiwi 
(birds) .  Makani-kau  went  to  them  as  they  were 
flying  toward  Lehua.  They  only  felt  the  force 
of  the  winds,  for  they  could  not  see  him  or  his 
real  body.  He  saw  that  the  birds  were  carrying 
a  fine  man  as  he  drew  near. 

This  was  the  one  Lau-ka-ieie  desired  for  her 
husband.  They  carried  this  boy  on  their  wings 
easily  and  gently  over  the  hills  and  sea  toward 
the  sunset  island,  Lehua.  There  they  slowly 
flew  to  earth.  They  were  the  bird  guardians  of 
Kawelona,  and  when  they  travelled  from  place 
to  place  they  were  under  the  direction  of  the 
bird-sorcerer,  Kukala-a-ka-manu. 

Kawelona  had  dreamed  of  a  beautiful  girl 
who  had  visited  him  again  and  again,  so  he  was 
prepared  to  meet  Makani-kau.  He  told  his 
parents  and  adopted  guardians  and  bird-priests 
about  his  dreams  and  the  beautiful  girl  he  wanted 
to  marry. 

Makani-kau  met  the  winds  of  Xiihau  and 
Lehua,  and  at  last  was  welcomed  by  the  birds. 
He  told  Kawelona  his  mission,  who  prepared  to 
go  to  Hawaii,  asking  how  they  should  go.  Maka- 
ni-kau went  to  the  seaside  and  called  for  his 
many  bodies  to  come  and  give  him  the  boat  for 


LAU-KA-IEIE  43 

the  husband  of  their  great  sister  Lau-ka-ieie. 
Thus  he  made  known  his  mana,  or  spirit  power, 
to  Kawelona.  He  called  on  the  great  cloud-gods 
to  send  the  long  white  cloud-boat,  and  it  soon 
appeared.  Kawelona  entered  the  boat  with  fear, 
and  in  a  few  minutes  lost  sight  of  the  island  of 
Lehua  and  his  bird  guardians  as  he  sailed  out 
into  the  sea.  Makani-kau  dropped  down  by 
the  side  of  a  beautiful  shell-boat,  entered  it,  and 
stopped  at  Mana.  There  he  took  several  girls 
and  put  them  in  a  double  canoe,  or  au-waa-olalua 
(spirit-boat). 

Meanwhile  the  sorcerer  ruler  of  the  birds 
agreed  to  find  out  where  Kawelona  was  to 
satisfy  the  longing  of  his  parents,  whom  he  had 
left  without  showing  them  where  he  was  going 
or  what  dangers  he  might  meet.  The  sorcerer 
poured  water  into  a  calabash  and  threw  in  two 
lehua  flowers,  which  floated  on  the  water.  Then 
he  turned  his  eyes  toward  the  sun  and  prayed: 
"Oh,  great  sun,  to  whom  belongs  the  heavens, 
turn  your  eyes  downward  to  look  on  the  water 
in  this  calabash,  and  show  us  what  you  see 
therein!  Look  upon  the  beautiful  young  woman. 
She  is  not  one  from  Kauai.  There  is  no  one 
more  beautiful  than  she.  Her  home  is  under 
the  glowing  East,  and  a  royal. rainbow  is  around 
her.  There  are  beautiful  girls  attending  her." 
The  sorcerer  saw  the  sun-pictures  in  the  water, 


44         LEGENDS  OF  GODS  AND  GHOSTS 

and  interpreted  to  the  friends  the  journey  of  Ka- 
welona,  telling  them  it  was  a  long,  long  way,  and 
they  must  wait  patiently  many  days  for  any 
word.  In  the  signs  he  saw  the  boy  in  the 
cloud-boat,  Makani-kau  in  his  shell-boat,  and 
the  three  girls  in  the  spirit-boat. 

The  girls  were  carried  to  Oahu,  and  there 
found  the  shell-girl,  Pupu-kani-oi,  left  by  Ma- 
kani-kau on  his  way  to  Lehua.  They  took  her 
with  her  husband  and  his  sisters  in  the  spirit- 
boat.  There  were  nine  in  the  company  of 
travellers  to  Hawaii:  Kawelona  in  his  cloud- 
boat  ;  two  girls  from  Kauai ;  Kaiahe,  a  girl  from 
Oahu;  three  from  Molokai,  one  from  Maui;  and 
a  girl  called  Lihau.  Makani-kau  himself  was 
the  leader;  he  had  taken  the  girls  away.  On 
this  journey  he  turned  their  boats  to  Kahoo- 
lawe  to  visit  Ka-moho-alii,  the  ruler  of  the  sharks. 
There  Makani-kau  appeared  in  his  finest  human 
body,  and  they  all  landed.  Makani-kau  took 
Kawelona  from  his  cloud-boat,  went  inland, 
and  placed  him  in  the  midst  of  the  company, 
telling  them  he  was  the  husband  for  Lau-ka-ieie. 
They  were  all  made  welcome  by  the  ruler  of  the 
sharks. 

Ka-moho-alii  called  his  sharks  to  bring  food 
from  all  the  islands  over  which  they  were  placed 
as  guardians;  so  they  quickly  brought  prepared 
food,  fish,  flowers,  leis,  and  gifts  of  all  kinds. 


LAU-KA-IEIE  45 

The  company  feasted  and  rested.  Then  Ka- 
moho-alii  called  his  sharks  to  guard  the  travellers 
on  their  journey.  Makani-kau  went  in  his  shell- 
boat,  Kawelona  in  his  cloud-boat,  and  they 
were  all  carried  over  the  sea  until  they  landed 
under  the  mountains  of  Hawaii. 

Makani-kau,  in  his  wind  body,  carried  the  boats 
swiftly  on  their  journey  to  Waipio.  Lau-ka-ieie 
heard  her  brother's  voice  calling  her  from  the 
sea.  Hina  answered.  Makani-kau  and  Ka- 
welona went  up  to  Waimea  to  cross  over  to  Lau- 
ka-ieie's  house,  but  were  taken  by  Hina  to  the 
top  of  Mauna  Kea.  Poliahu  and  Lilinoe  saw 
the  two  fine  young  men  and  called  to  them,  but 
Makani-kau  passed  by,  without  a  word,  to  his 
own  wonderful  home  in  the  caves  of  the  moun- 
tains resting  in  the  heart  of  mists  and  fogs,  and 
placed  all  his  travellers  there.  Makani-kau  went 
down  to  the  sea  and  called  the  sharks  of  Ka- 
moho-alii.  They  appeared  in  their  human  bodies 
in  the  valley  of  Waipio,  leaving  their  shark  bodies 
resting  quietly  in  the  sea.  They  feasted  and 
danced  near  the  ancient  temple  of  Kahuku-welo- 
welo,  which  was  the  place  where  the  wonderful 
shell,  Kiha-pu,  was  kept. 

Makani-kau  put  seven  shells  on  the  top  of  the 
precipice  and  they  blew  until  sweet  sounds  floated 
over  all  the  land.  Thus  was  the  marriage  of 
Lau-ka-ieie  and  Kawelona  celebrated. 


46         LEGENDS  OF  GODS  AND  GHOSTS 

All  the  shark  people  rested,  soothed  by  the 
music.  After  the  wedding  they  bade  farewell 
and  returned  to  Kahoolawe,  going  around  the 
southern  side  of  the  island,  for  it  was  counted 
bad  luck  to  turn  back.  They  must  go  straight 
ahead  all  the  way  home.  Makani-kau  went  to 
his  sister's  house,  and  met  the  girls  and  Lau-ka- 
ieie.  He  told  her  that  his  house  was  full  of 
strangers,  as  the  people  of  the  different  kupua 
bodies  had  assembled  to  celebrate  the  wedding. 
These  were  the  kupua  people  of  the  Hawaiian 
Islands.  The  eepa  people  were  more  like  fairies 
and  gnomes,  and  were  usually  somewhat  de- 
formed. The  kupuas  may  be  classified  as  follows : 

Ka-poe-kino-lau  (the  people  who  had  leaf  bodies). 

"   -pua  (the  people  who  had  flower  bodies). 

"     "       "   -manu  (the  people  who  had  bird  bodies). 

"     "       "   -laau  (trees  of  all  kinds,  ferns,  vines,  etc.). 

"     "       "   -pupu  (all  shells). 

"     "       "   -ao  (all  clouds). 

"     "       "   -makani  (all  winds). 
Ka-poe-kina-ia  (all  fish). 

"     "       "    -mano  (all  sharks). 

"      "       "    -limu  (all  sea- mosses) . 

"     "       "    -pokaku  (all  peculiar  stones). 

"     "       "    -hiwa-hiwa    (all    dangerous  places  of  the 
pali). 

After  the  marriage,  Pupu-kani-oi  (the  singing 
shell)  and  her  husband  entered  the  shell-boat, 
and  started  back  to  Molokai.  On  their  way  they 


LAU-KA-IEIE  47 

heard  sweet  bird  voices.  Makani-kau  had  a 
feather  house  covered  with  rainbow  colors. 
Later  he  went  to  Kauai,  and  brought  back  the 
adopted  parents  of  Kawelona  to  dwell  on  Hawaii, 
where  Lau-ka-ieie  lived  happily  with  her  husband. 

Hiilawe  became  very  ill,  and  called  his  brother 
Makani-kau  and  his  sister  Lau-ka-ieie  to  come 
near  and  listen.  He  told  them  that  he  was 
going  to  die,  and  they  must  bury  him  where  he 
could  always  see  the  eyes  of  the  people,  and  then 
he  would  change  his  body  into  a  wonderful  new 
body. 

The  beautiful  girl  took  his  malo  and  leis  and 
placed  them  along  the  sides  of  the  valley,  where 
they  became  beautiful  trees  and  vines,  and  Hina 
made  him  live  again;  so  Hiilawe  became  an 
aumakua  of  the  waterfalls.  Makani-kau  took 
the  body  in  his  hands  and  carried  it  in  the  thunder 
and  lightning,  burying  it  on  the  brow  of  the  high- 
est precipice  of  the  valley.  Then  his  body  was 
changed  into  a  stone,  which  has  been  lying  there 
for  centuries;  but  his  ghost  was  made  by  Hina 
into  a  kupua,  so  that  he  could  always  appear  as 
the  wonderful  misty  falls  of  Waipio,  looking  into 
the  eyes  of  his  people. 

After  many  years  had  passed  Hina  assumed 
permanently  the  shape  of  the  beautiful  ohia-tree, 
making  her  home  in  the  forest  around  the  vol- 
canoes of  Hawaii.  She  still  had  magic  power, 


48         LEGENDS  OF  GODS  AND  GHOSTS 

and  was  worshipped  under  the  name  Hina-ula- 
ohia.  Makani-kau  watched  over  Lau-ka-ieie, 
and  when  the  time  came  for  her  to  lay  aside 
her  human  body  she  came  to  him  as  a  slender, 
graceful  woman,  covered  with  leaves,  her  eyes 
blazing  like  fire.  Makani-kau  said:  "You  are 
a  vine;  you  cannot  stand  alone.  I  will  carry  you 
into  the  forest  and  place  you  by  the  side  of  Hina. 
You  are  the  ieie  vine.  Climb  trees!  Twine 
your  long  leaves  around  them !  Let  your  blazing 
red  flowers  shine  between  the  leaves  like  eyes  of 
fire!  Give  your  beauty  to  all  the  ohia-trees  of 
the  forest!" 

Carried  hither  and  thither  by  Makani-kau 
(great  wind),  and  dropped  by  the  side  of  splendid 
tall  trees,  the  ieie  vine  has  for  centuries  been 
one  of  the  most  graceful  tree  ornaments  in  all 
the  forest  life  of  the  Hawaiian  Islands. 

Makani-kau  in  his  spirit  form  blew  the  golden 
clouds  of  the  islands  into  the  light  of  the  sun, 
so  that  the  Rainbow  Maiden,  Anuenue,  might 
lend  her  garments  to  all  her  friends  of  the 
ancient  days. 


KAUHUHU,  THE  SHARK-GOD  OF  MOLOKAI    49 


VII 

KAUHUHU,   THE    SHARK-GOD    OF 
MOLOKAI 

THE  story  of  the  shark-god  Kauhuhu  has 
been  told  under  the  legend  of  "Aikanaka 
(Man-eater),"  which  was  the  ancient  name  of  the 
little  harbor  Pukoo,  which  lies  at  the  entrance 
to  one  of  the  beautiful  valleys  of  the  island  of 
Molokai.  The  better  way  is  to  take  the  legend 
as  revealing  the  great  man-eater  in  one  of  his 
most  kindly  aspects.  The  shark-god  appears  as 
the  friend  of  a  priest  who  is  seeking  revenge  for 
the  destruction  of  his  children.  Kamalo  was  the 
name  of  the  priest.  His  heiau,  or  temple,  was  at 
Kaluaaha,  a  village  which  faced  the  channel 
between  the  islands  of  Molokai  and  Maui.  Across 
the  channel  the  rugged  red-brown  slopes  of  the 
mountain  Eeke  were  lost  in  the  masses  of  clouds 
which  continually  hung  around  its  sharp  peaks. 
The  two  boys  of  the  priest  delighted  in  the  glori- 
ous revelations  of  sunrise  and  sunset  tossed  in 
shattered  fragments  of  cloud  color,  and  revelled 
in  the  reflected  tints  which  danced  to  them  over 
the  swift  channel-currents.  It  is  no  wonder  that 
the  courage  of  sky  and  sea  entered  into  the  hearts 


50         LEGENDS  OF  GODS  AND  GHOSTS 

of  the  boys,  and  that  many  deeds  of  daring  were 
done  by  them.  They  were  taught  many  of  the 
secrets  of  the  temple  by  their  father,  but  were 
warned  that  certain  things  were  sacred  to  the 
gods  and  must  not  be  touched.  The  high  chief, 
or  alii,  of  that  part  of  the  island  had  a  temple  a 
short  distance  from  Kaluaaha,  in  the  valley  of 
the  harbor  which  was  called  Aikanaka.  The 
name  of  this  chief  was  Kupa.  The  chiefs  always 
had  a  house  built  within  the  temple  walls  as 
their  own  residence,  to  which  they  could  retire 
at  certain  seasons  of  the  year.  Kupa  had  two 
remarkable  drums  which  he  kept  in  his  house  at 
the  heiau.  His  skill  in  beating  his  drums  was  so 
great  that  they  could  reveal  his  thoughts  to  the 
waiting  priests. 

One  day  Kupa  sailed  far  away  over  the  sea 
to  his  favorite  fishing-grounds.  Meanwhile  the 
boys  were  tempted  to  go  to  Kupa's  heiau  and  try 
the  wonderful  drums.  The  valley  of  the  little 
harbor  Aikanaka  bore  the  musical  name  Mapu- 
lehu.  Along  the  beach  and  over  the  ridge  has- 
tened the  two  sons  of  Kamalo.  Quickly  they 
entered  the  heiau,  found  the  high  chief's  house, 
took  out  his  drums  and  began  to  beat  upon  them. 
Some  of  the  people  heard  the  familiar  tones  of 
the  drums.  They  dared  not  enter  the  sacred 
doors  of  the  heiau,  but  watched  until  the  boys 
became  weary  of  their  sport  and  returned  home. 


••*•  .-.  :    ::•••••:• 
•..•A:..::'^.-: 


KUKUI-TREES,  IAO  VALLEY,  MT.  EEKE 


KAUHUHU,  THE  SHARK-GOD  OF  MOLOKAI     51 

When  Kupa  returned  they  told  him  how  the  boys 
had  beaten  upon  his  sacred  drums.  Kupa  was 
very  angry,  and  ordered  his  mu,  or  temple  sacri- 
fice seekers,  to  kill  the  boys  and  bring  their  bodies 
to  the  heiau  to  be  placed  on  the  altar.  When  the 
priest  Kamalo  heard  of  the  death  of  his  sons, 
in  bitterness  of  heart  he  sought  revenge.  His 
own  power  was  not  great  enough  to  cope  with 
his  high  chief;  therefore  he  sought  the  aid  of 
the  seers  and  prophets  of  highest  repute  through- 
out Molokai.  But  they  feared  Kupa  the  chief, 
and  could  not  aid  him,  and  therefore  sent  him  on 
to  another  kaula,  or  prophet,  or  sent  him  back  to 
consult  some  one  the  other  side  of  his  home.  All 
this  time  he  carried  with  him  fitting  presents  and 
sacrifices,  by  which  he  hoped  to  gain  the  assist- 
ance of  the  gods  through  their  priests.  At  last 
he  came  to  the  steep  precipice  which  overlooks 
Kalaupapa  and  Kalawao,  the  present  home  of  the 
lepers.  At  the  foot  of  this  precipice  was  a  heiau, 
in  which  the  great  shark-god  was  worshipped. 
Down  the  sides  of  the  precipice  he  climbed  and 
at  last  found  the  priest  of  the  shark-god.  The 
priest  refused  to  give  assistance,  but  directed  him 
to  go  to  a  great  cave  in  the  bold  cliffs  south  of 
Kalawao.  The  name  of  the  cave  was  Anao- 
puhi,  the  cave  of  the  eel.  Here  dwelt  the  great 
shark-god  Kauhuhu  and  his  guardians  or  watch- 
ers, Waka  and  Mo-o,  the  great  dragons  or  reptiles 


52         LEGENDS  OF  GODS  AND  GHOSTS 

of  Polynesian  legends.  These  dragons  were 
mighty  warriors  in  the  defence  of  the  shark-god, 
and  were  his  kahus,  or  caretakers,  while  he  slept, 
or  when  his  cave  needed  watching  during  his 
absence. 

Kamalo,  tired  and  discouraged,  plodded  along 
through  the  rough  lava  fragments  piled  around 
the  entrance  to  the  cave.  He  bore  across  his 
shoulders  a  black  pig,  which  he  had  carried  many 
miles  as  an  offering  to  whatever  power  he  could 
find  to  aid  him.  As  he  came  near  to  the  cave 
the  watchmen  saw  him  and  said : — 

"E,  here  comes  a  man,  food  for  the  great 
[shark]  Mano.  Fish  for  Kauhuhu."  But  Ka- 
malo came  nearer  and  for  some  reason  aroused 
sympathy  in  the  dragons.  "E  hele!  E  hele!" 
they  cried  to  him.  "Away,  away!  It  is  death 
to  you.  Here's  the  tabu  place."  "Death  it 
may  be — life  it  may  be.  Give  me  revenge  for 
my  sons — and  I  have  no  care  for  myself."  Then 
the  watchmen  asked  about  his  trouble  and  he 
told  them  how  the  chief  Kupa  had  slain  his  sons 
as  a  punishment  for  beating  the  drums.  Then 
he  narrated  the  story  of  his  wanderings  all  over 
Molokai,  seeking  for  some  power  strong  enough 
to  overcome  Kupa.  At  last  he  had  come  to  the 
shark-god — as  the  final  possibility  of  aid.  If 
Kauhuhu  failed  him,  he  was  ready  to  die;  indeed 
he  had  no  wish  to  live.  The  mo-o  assured  him  of 


KAUHUHU,  THE  SHARK-GOD  OF  MOLOKAI     53 

their  kindly  feelings,  and  told  him  that  it  was  a 
very  good  thing  that  Kauhuhu  was  away  fishing, 
for  if  he  had  been  home  there  would  have  been 
no  way  for  him  to  go  before  the  god  without 
suffering  immediate  death.  There  would  have 
been  not  even  an  instant  for  explanations.  Yet 
they  ran  a  very  great  risk  in  aiding  him,  for  they 
must  conceal  him  until  the  way  was  opened  by 
the  favors  of  the  great  gods.  If  he  should  be 
discovered  and  eaten  before  gaining  the  aid  of 
the  shark-god,  they,  too,  must  die  with  him. 
They  decided  that  they  would  hide  him  in  the 
rubbish  pile  of  taro  peelings  which  had  been 
thrown  on  one  side  when  they  had  pounded  taro. 
Here  he  must  lie  in  perfect  silence  until  the  way 
was  made  plain  for  him  to  act.  They  told  him 
to  watch  for  the  coming  of  eight  great  surf  waves 
rolling  in  from  the  sea,  and  then  wait  from  his 
place  of  concealment  for  some  opportunity  to 
speak  to  the  god  because  he  would  come  in  the 
last  great  wave.  Soon  the  surf  began  to  roll  in 
and  break  against  the  cliffs. 

Higher  and  higher  rose  the  waves  until  the 
eighth  reared  far  above  the  waters  and  met 
the  winds  from  the  shore  which  whipped  the 
curling  crest  into  a  shower  of  spray.  It  raced 
along  the  water  and  beat  far  up  into  the  cave, 
breaking  into  foam,  out  of  which  the  shark-god 
emerged.  At  once  he  took  his  human  form  and 


54         LEGENDS  OF  GODS  AND  GHOSTS 

walked  around  the  cave.  As  he  passed  the  rub- 
bish heap  he  cried  out:  "  A  man  is  here.  I  smell 
him."  The  dragons  earnestly  denied  that  any 
one  was  there,  but  the  shark-god  said,  "  There  is 
surely  a  man  in  this  cave.  If  I  find  him,  dead  men 
you  are.  If  I  find  him  not,  you  shall  live." 
Then  Kauhuhu  looked  along  the  walls  of  the  cave 
and  into  all  the  hiding-places,  but  could  not  find 
him.  He  called  with  a  loud  voice,  but  only  the 
echoes  answered,  like  the  voices  of  ghosts.  After 
a  thorough  search  he  was  turning  away  to  attend 
to  other  matters  when  Kamalo's  pig  squealed. 
Then  the  giant  shark-god  leaped  to  the  pile  of 
taro  leavings  and  thrust  them  apart.  There  lay 
Kamalo  and  the  black  pig  which  had  been  brought 
for  sacrifice. 

Oh,  the  anger  of  the  god! 

Oh,  the  blazing  eyes ! 

Kauhuhu  instantly  caught  Kamalo  and  lifted 
him  from  the  rubbish  up  toward  his  great  mouth. 
Now  the  head  and  shoulders  are  in  Kauhuhu's 
mouth.  So  quickly  has  this  been  done  that 
Kamalo  has  had  no  time  to  think.  Kamalo 
speaks  quickly  as  the  teeth  are  coming  down 
upon  him.  UE  Kauhuhu,  listen  to  me.  Hear 
my  prayer.  Then  perhaps  eat  me."  The  shark- 
god  is  astonished  and  does  not  bite.  He  takes 
Kamalo  from  his  mouth  and  says:  "  Well  for  you 
that  you  spoke  quickly.  Perhaps  you  have  a 


KAUHUHU,  THE  SHARK-GOD  OF  MOLOKAI    55 

good  thought.  Speak."  Then  Kamalo  told 
about  his  sons  and  their  death  at  the  hands  of 
the  executioners  of  the  great  chief,  and  that  no 
one  dared  avenge  him,  but  that  all  the  prophets 
of  the  different  gods  had  sent  him  from  one  place 
to  another  but  could  give  him  no  aid.  Sure  now 
was  he  that  Kauhuhu  alone  could  give  him  aid. 
Pity  came  to  the  shark-god  as  it  had  come  to  his 
dragon  watchers  when  they  saw  the  sad  condi- 
tion of  Kamalo.  All  this  time  Kamalo  had  held 
the  hog  which  he  had  carried  with  him  for  sacrifice. 
This  he  now  offered  to  the  shark-god.  Kauhuhu, 
pleased  and  compassionate,  accepted  the  offering, 
and  said:  "E  Kamalo.  If  you  had  come  for  any 
other  purpose  I  would  eat  you,  but  your  cause  is 
sacred.  I  will  stand  as  your  kahu,  your  guardian, 
and  sorely  punish  the  high  chief  Kupa." 

Then  he  told  Kamalo  to  go  to  the  heiau  of  the 
priest  who  told  him  to  see  the  shark-god,  take  this 
priest  on  his  shoulders,  carry  him  over  the  steep 
precipices  to  his  own  heiau  at  Kaluaaha,  and 
there  live  with  him  as  a  fellow-priest.  They  were 
to  build  a  tabu  fence  around  the  heiau  and  put 
up  the  sacred  tabu  staffs  of  white  tapa  cloth. 
They  must  collect  black  pigs  by  the  four  hundred, 
red  fish  by  the  four  hundred,  and  white  chickens 
by  the  four  hundred.  Then  they  were  to  wait 
patiently  for  the  coming  of  Kauhuhu.  It  was  to 
be  a  strange  coming.  On  the  island  Lanai,  far 


56         LEGENDS  OF  GODS  AND  GHOSTS 

to  the  west  of  the  Maui  channel,  they  should  see 
a  small  cloud,  white  as  snow,  increasing  until  it 
covers  the  little  island.  Then  that  cloud  shall 
cross  the  channel  against  the  wind  and  climb  the 
mountains  of  Molokai  until  it  rests  on  the  highest 
peaks  over  the  valley  where  Kupa  has  his  temple. 
"At  that  time,"  said  Kauhuhu,  "a  great  rainbow 
will  span  the  valley.  I  shall  be  in  the  care  of 
that  rainbow,  and  you  may  clearly  understand 
that  I  am  there  and  will  speedily  punish  the  man 
who  has  injured  you.  Remember  that  because 
you  came  to  me  for  this  sacred  cause,  therefore  I 
have  spared  you,  the  only  man  who  has  ever 
stood  in  the  presence  of  the  shark-god  and  es- 
caped alive."  Gladly  did  Kamalo  go  up  and 
down  precipices  and  along  the  rough  hard  ways 
to  the  heiau  of  the  priest  of  the  shark-god.  Gladly 
did  he  carry  him  up  from  Kalaupapa  to  the  moun- 
tain-ridge above.  Gladly  did  he  carry  him  to  his 
home  and  there  provide  for  him  while  he  gathered 
together  the  black  pigs,  the  red  fish,  and  the  white 
chickens  within  the  sacred  enclosure  he  had  built. 
Here  he  brought  his  family,  those  who  had  the 
nearest  and  strongest  claims  upon  him.  When 
his  work  was  done,  his  eyes  burned  with  watching 
the  clouds  of  the  little  western  island  Lanai. 
Ah,  the  days  passed  by  so  slowly!  The  weeks 
and  the  months  came,  so  the  legends  say,  and 
still  Kamalo  waited  in  patience.  At  last  one  day 


KAUHUHU,  THE  SHARK-GOD  OF  MOLOKAI    57 

a  white  cloud  appeared.  It  was  unlike  all  the 
other  white  clouds  he  had  anxiously  watched  dur- 
ing the  dreary  months.  Over  the  channel  it  came. 
It  spread  over  the  hillsides  and  climbed  the 
mountains  and  rested  at  the  head  of  the  valley 
belonging  to  Kupa.  Then  the  watchers  saw  the 
glorious  rainbow  and  knew  that  Kauhuhu  had 
come  according  to  his  word. 

The  storm  arose  at  the  head  of  the  valley.  The 
winds  struggled  into  a  furious  gale.  The  clouds 
gathered  in  heavy  black  masses,  dark  as  mid- 
night, and  were  pierced  through  with  terrific 
flashes  of  lightning.  The  rain  fell  in  floods, 
sweeping  the  hillside  down  into  the  valley,  and 
rolling  all  that  was  below  onward  in  a  resistless 
mass  toward  the  ocean.  Down  came  the  torrent 
upon  the  heiau  belonging  to  Kupa,  tearing  its 
walls  into  fragments  and  washing  Kupa  and  his 
people  into  the  harbor  at  the  mouth  of  the  valley. 
Here  the  shark-god  had  gathered  his  people. 
Sharks  filled  the  bay  and  feasted  upon  Kupa  and 
his  followers  until  the  waters  ran  red  and  all  were 
destroyed.  Hence  came  the  legendary  name  for 
that  little  harbor — Aikanaka,  the  place  for  man- 
eaters. 

It  is  said  in  the  legends  that  "when  great  clouds 
gather  on  the  mountains  and  a  rainbow  spans 
the  valley,  look  out  for  furious  storms  of  wind  and 
rain  which  come  suddenly,  sweeping  down  the 


58         LEGENDS  OF  GODS  AND  GHOSTS 

valley."  It  also  said  in  the  legends  that  this 
strange  storm  which  came  in  such  awful  power 
upon  Kupa  also  spread  out  over  the  adjoining 
lowlands,  carrying  great  destruction  everywhere, 
but  it  paused  at  the  tabu  staff  of  Kamalo,  and 
rushed  on  either  side  of  the  sacred  fence,  not  dar- 
ing to  touch  any  one  who  dwelt  therein.  There- 
fore Kamalo  and  his  people  were  spared.  The 
legend  has  been  called  "  Aikanaka  "  because  of  the 
feast  of  the  sharks  on  the  human  flesh  swept  down 
into  that  harbor  by  the  storm,  but  it  seems  more 
fitting  to  name  the  story  after  the  shark-god 
Kauhuhu,  who  sent  mighty  storms  and  wrought 
great  destruction. 


THE  SHARK-MAN  OF  WAIPIO  VALLEY    59 

VIII 
THE    SHARK-MAN   OF   WAIPIO  VALLEY 

THIS  is  a  story  of  Waipio  Valley,  the  most 
beautiful  of  all  the  valleys  of  the  Hawaiian 
Islands,  and  one  of  the  most  secluded.  It  is  now, 
as  it  has  always  been,  very  difficult  of  access. 
The  walls  are  a  sheer  descent  of  over  a  thousand 
feet.  In  ancient  times  a  narrow  path  slanted 
along  the  face  of  the  bluffs  wherever  foothold 
could  be  found.  In  these  later  days  the  path  has 
been  enlarged,  and  horse  and  rider  can  descend 
into  the  valley's  depths.  In  the  upper  end  of  the 
valley  is  a  long  silver  ribbon  of  water  falling  fif- 
teen hundred  feet  from  the  brow  of  a  precipice 
over  which  a  mountain  torrent  swiftly  hurls  itself 
to  the  fertile  valley  below.  Other  falls  show  the 
convergence  of  other  mountain  streams  to  the 
ocean  outlet  offered  by  the  broad  plains  of  Waipio. 
Here  in  the  long  ago  high  chiefs  dwelt  and 
sacred  temples  were  built.  From  Waipio  Valley 
Moikeha  and  Laa-Mai-Kahiki  sailed  away  on 
their  famous  voyages  to  distant  foreign  lands.  In 
this  valley  dwelt  the  priest  who  in  the  times  of 
Maui  was  said  to  have  the  winds  of  heaven  con- 
cealed in  his  calabash.  Raising  the  cover  a  little, 


60         LEGENDS  OF  GODS  AND  GHOSTS 

he  sent  gentle  breezes  in  the  direction  of  the  open- 
ing. Severe  storms  and  hurricanes  were  granted 
by  swiftly  opening  the  cover  widely  and  letting 
a  chaotic  mass  of  fierce  winds  escape.  The  stories 
of  magical  powers  of  bird  and  fish  as  well  as  of 
the  strange  deeds  of  powerful  men  are  almost 
innumerable.  Not  the  least  of  the  history-myths 
of  Waipio  Valley  is  the  story  of  Xanaue,  the  shark- 
man,  who  wras  one  of  the  cannibals  of  the  ancient 
time. 

Ka-moho-alii  was  the  king  of  all  the  sharks 
which  frequent  Hawaiian  waters.  When  he  chose 
to  appear  as  a  man  he  was  always  a  chief  of 
dignified,  majestic  appearance.  One  day,  wrhile 
swimming  back  and  forth  just  beneath  the  sur- 
face of  the  waters  at  the  mouth  of  the  valley,  he 
saw  an  exceedingly  beautiful  woman  coming  to 
bathe  in  the  white  surf. 

That  night  Ka-moho-alii  came  to  the  beach 
black  with  lava  sand,  crawled  out  of  the  water, 
and  put  on  the  form  of  a  man.  As  a  mighty  chief 
he  walked  through  the  valley  and  mingled  with 
the  people.  For  days  he  entered  into  their  sports 
and  pastimes  and  partook  of  their  bounty,  al- 
ways looking  for  the  beautiful  woman  whom  he 
had  seen  bathing  in  the  surf.  When  he  found  her 
he  came  to  her  and  won  her  to  be  his  wife. 

Kalei  was  the  name  of  the  woman  who  married 
the  strange  chief.  WTien  the  time  came  for  a 


THE  SHARK-MAN  OF  WAIPIO  VALLEY    6l 

child  to  be  born  to  them,  Ka-moho-alii  charged 
Kalei  to  keep  careful  watch  of  it  and  guard  its 
body  continually  from  being  seen  of  men,  and 
never  allow  the  child  to  eat  the  flesh  of  any  animal. 
Then  he  disappeared,  never  permitting  Kalei  to 
have  the  least  suspicion  that  he  was  the  king  of 
the  sharks. 

When  the  child  was  born,  Kalei  gave  to  him 
the  name  "Nanaue."  She  was  exceedingly  sur- 
prised to  find  an  opening  in  his  back.  As  the 
child  grew  to  manhood  the  opening  developed 
into  a  large  shark-mouth  in  rows  of  fierce  sharp 
teeth. 

From  infancy  to  manhood  Kalei  protected 
Nanaue  by  keeping  his  back  covered  with  a  fine 
kapa  cloak.  She  was  full  of  fear  as  she  saw 
Nanaue  plunge  into  the  water  and  become  a 
shark.  The  mouth  on  his  back  opened  for  any 
kind  of  prey.  But  she  kept  the  terrible  birth- 
mark of  her  son  a  secret  hidden  in  the  depths  of 
her  own  heart. 

For  years  she  prepared  for  him  the  common 
articles  of  food,  always  shielding  him  from  the 
temptation  to  eat  meat.  But  when  he  became 
a  man  his  grandfather  took  him  to  the  men's 
eating-house,  where  his  mother  could  no  longer 
protect  him.  Meats  of  all  varieties  were  given 
to  him  in  great  abundance,  yet  he  always  wanted 
more.  His  appetite  was  insatiable. 


62          LEGENDS  OF  GODS  AND  GHOSTS 

While  under  his  mother's  care  he  had  been 
taken  to  the  pool  of  water  into  which  the  great 
Waipio  Falls  poured  its  cascade  of  water.  There 
he  bathed,  and,  changing  himself  into  a  shark, 
caught  the  small  fish  which  were  playing  around 
him.  His  mother  was  always  watching  him  to 
give  an  alarm  if  any  of  the  people  came  near  to 
the  bathing-place. 

As  he  became  a  man  he  avoided  his  companions 
in  all  bathing  and  fishing.  He  went  away  by 
himself.  When  the  people  were  out  in  the  deep 
sea  bathing  or  fishing,  suddenly  a  fierce  shark 
would  appear  in  their  midst,  biting  and  tearing 
their  limbs  and  dragging  them  down  in  the  deep 
water.  Many  of  the  people  disappeared  secretly, 
and  great  terror  filled  the  homes  of  Waipio. 

Nanaue's  mother  alone  was  certain  that  he  was 
the  cause  of  the  trouble.  He  was  becoming  very 
bold  in  his  depredations.  Sometimes  he  would 
ask  when  his  friends  were  going  out  in  the  sea; 
then  he  would  go  to  a  place  at  some  distance, 
leap  into  the  sea,  and  swiftly  dash  to  intercept 
the  return  of  his  friends  to  the  shore.  Perhaps 
he  would  allay  suspicion  by  appearing  as  a  man 
and  challenge  to  a  swimming-race.  Diving  sud- 
denly, he  would  in  an  instant  become  a  shark  and 
destroy  his  fellow-swimmer. 

The  people  felt  that  he  had  some  peculiar  power, 
and  feared  him.  One  day,  when  their  high  chief 


THE  SHARK-MAN  OF  WAIPIO  VALLEY    63 

had  called  all  the  men  of  the  valley  to  prepare 
the  taro  patches  for  their  future  supply  of  food, 
a  fellow-workman  standing  by  the  side  of  Nanaue 
tore  his  kapa  cape  from  his  shoulders.  The  men 
behind  cried  out,  "See  the  great  shark-mouth!" 
All  the  people  came  running  together,  shouting, 
"A  shark-man!"  " A  shark-man!" 

Nanaue  became  very  angry  and  snapped  his 
shark-teeth  together.  Then  with  bitter  rage  he 
attacked  those  standing  near  him.  He  seized 
one  by  the  arm  and  bit  it  in  two.  He  tore  the 
flesh  of  another  in  ragged  gashes.  Biting  "and 
snapping  from  side  to  side  he  ran  toward  the  sea. 

The  crowd  of  natives  surrounded  him  and 
blocked  his  way.  He  was  thrown  down  and  tied. 
The  mystery  had  now  passed  from  the  valley. 
The  people  knew  the  cause  of  the  troubles  through 
which  they  had  been  passing,  and  all  crowded 
around  to  see  this  wonderful  thing,  part  man  and 
part  shark. 

The  high  chief  ordered  their  largest  oven  to  be 
prepared,  that  Nanaue  might  be  placed  therein 
and  burned  alive.  The  deep  pit  was  quickly 
cleaned  out  by  many  willing  hands,  and,  with 
much  noise  and  rejoicing,  fire  was  placed  within 
and  the  stones  for  heating  were  put  in  above  the 
fire.  "We  are  ready  for  the  shark-man,"  was 
the  cry. 

During  the  confusion  Nanaue  quietly  made  his 


64         LEGENDS  OF  GODS  AND  GHOSTS 

plans  to  escape.  Suddenly  changing  himself  to 
a  shark,  the  cords  which  bound  him  fell  off  and 
he  rolled  into  one  of  the  rivers  which  flowed  from 
the  falls  in  the  upper  part  of  the  valley. 

None  of  the  people  dared  to  spring  into  the 
water  for  a  hand-to-hand  fight  with  the  monster. 
They  ran  along  the  bank,  throwing  stones  at 
Nanaue  and  bruising  him.  They  called  for  spears 
that  they  might  kill  him,  but  he  made  a  swift 
rush  to  the  sea  and  swam  away,  never  again  to 
return  to  Waipio  Valley. 

Apparently  Nanaue  could  not  live  long  in  the 
ocean.  The  story  says  that  he  swam  over  to  the 
island  of  Maui  and  landed  near  the  village  Hana. 
There  he  dwelt  for  some  time,  and  married  a 
chiefess.  Meanwhile  he  secretly  killed  and  ate 
some  of  the  people.  At  last  his  appetite  for 
human  flesh  made  him  so  bold  that  he  caught  a 
beautiful  young  girl  and  carried  her  out  into  the 
deep  waters.  There  he  changed  himself  into  a 
shark  and  ate  her  body  in  the  sight  of  the  people. 

The  Hawaiians  became  very  angry.  They 
launched  their  canoes,  and,  throwing  hi  all  kinds 
of  weapons,  pushed  out  to  kill  their  enemy.  But 
he  swam  swiftly  away,  passing  around  the  island 
until  at  last  he  landed  on  Molokai. 

Again  he  joined  himself  to  the  people,  and  again 
one  by  one  those  who  went  bathing  and  fishing 
disappeared.  The  priests  (kahunas)  of  the  people 


A  TRUSTY  FISHERMAN 


THE  SHARK-MAN  OF  WAIPIO  VALLEY    65 

at  last  heard  from  their  fellow-priests  of  the  island 
of  Maui  that  there  was  a  dangerous  shark-man 
roaming  through  the  islands.  They  sent  warning 
to  the  people,  urging  all  trusty  fishermen  to  keep 
strict  watch.  At  last  they  saw  Nanaue  change 
himself  into  a  great  fish.  The  fishermen  waged 
a  fierce  battle  against  him.  They  entangled  him 
in  their  nets,  they  pierced  him  with  spears  and 
struck  him  with  clubs  until  the  waters  were  red 
with  his  blood.  They  called  on  the  gods  of  the 
sea  to  aid  them.  They  uttered  prayers  and  incan- 
tations. Soon  Nanaue  lost  strength  and  could 
not  throw  off  the  ropes  which  were  tied  around 
him,  nor  could  he  break  the  nets  in  which  he  was 
entangled. 

The  fishermen  drew  him  to  the  shore,  and  the 
people  dragged  the  great  shark  body  up  the  hill 
Puu-mano.  Then  they  cut  the  body  into  small 
pieces  and  burned  them  in  a  great  oven. 

Thus  died  Nanaue,  whose  cannibal  life  was  best 
explained  by  giving  to  him  in  mythology  the 
awful  appetite  of  an  insatiable  man-eating  shark. 


66         LEGENDS  OF  GODS  AND  GHOSTS 

IX 
THE  STRANGE  BANANA  SKIN 

KUKALI,  according  to  the  folk-lore  of  Hawaii, 
was  born  at  Kalapana,  the  most  southerly 
point  of  the  largest  island  of  the  Hawaiian  group. 
Kukali  lived  hundreds  of  years  ago  in  the  days 
of  the  migrations  of  Polynesians  from  one  group 
of  islands  to  another  throughout  the  length  and 
breadth  of  the  great  Pacific  Ocean.  He  visited 
strange  lands,  now  known  under  the  general  name, 
Kahiki,  or  Tahiti.  Here  he  killed  the  great  bird 
Halulu,  found  the  deep  bottomless  pit  in  which 
was  a  pool  of  the  fabled  water  of  life,  married 
the  sister  of  Halulu,  and  returned  to  his  old  home. 
All  this  he  accomplished  through  the  wonderful 
power  of  a  banana  skin. 

Kukali's  father  was  a  priest,  or  kahuna,  of 
great  wisdom  and  ability,  who  taught  his  children 
how  to  exercise  strange  and  magical  powers.  To 
Kukali  he  gave  a  banana  with  the  impressive 
charge  to  preserve  the  skin  whenever  he  ate  the 
fruit,  and  be  careful  that  it  was  always  under 
his  control.  He  taught  Kukali  the  wisdom  of 
the  makers  of  canoes  and  also  how  to  select  the 
fine-grained  lava  for  stone  knives  and  hatchets, 


THE  STRANGE  BANANA  SKIN  67 

and  fashion  the  blade  to  the  best  shape.  He  in- 
structed the  young  man  in  the  prayers  and  in- 
cantations of  greatest  efficacy  and  showed  him 
charms  which  would  be  more  powerful  than  any 
charms  his  enemies  might  use  in  attempting  to 
destroy  him,  and  taught  him  those  omens  which 
were  too  powerful  to  be  overcome.  Thus  Kukali 
became  a  wizard,  having  great  confidence  in  his 
ability  to  meet  the  craft  of  the  wise  men  of  distant 
islands. 

Kukali  went  inland  through  the  forests  and  up 
the  mountains,  carrying  no  food  save  the  banana 
which  his  father  had  given  him.  Hunger  came, 
and  he  carefully  stripped  back  the  skin  and  ate 
the  banana,  folding  the  skin  once  more  together. 
In  a  little  while  the  skin  was  filled  with  fruit. 
Again  and  again  he  ate,  and  as  his  hunger  was 
satisfied  the  fruit  always  again  filled  the  skin, 
which  he  was  careful  never  to  throw  away  or  lose. 

The  fever  of  sea-roving  was  in  the  blood  of  the 
Hawaiian  people  in  those  days,  and  Kukali's 
heart  burned  within  him  with  the  desire  to  visit 
the  far-away  lands  about  which  other  men  told 
marvelous  tales  and  from  which  came  strangers 
like  to  the  Hawaiians  in  many  ways. 

After  a  while  he  went  to  the  forests  and  selected 
trees  approved  by  the  omens,  and  with  many 
prayers  fashioned  a  great  canoe  in  which  to  em- 
bark upon  his  journey.  The  story  is  not  told 


68         LEGENDS  OF  GODS  AND  GHOSTS 

of  the  days  passed  on  the  great  stretches  of  water 
as  he  sailed  on  and  on,  guided  by  the  sun  in  the 
day  and  the  stars  in  the  night,  until  he  came  to 
the  strange  lands  about  which  he  had  dreamed 
for  years. 

His  canoe  was  drawn  up  on  the  shore  and  he 
lay  down  for  rest.  Before  falling  asleep  he  se- 
creted his  magic  banana  in  his  malo,  or  loin- 
cloth, and  then  gave  himself  to  deep  slumber. 
His  rest  was  troubled  with  strange  dreams,  but 
his  weariness  was  great  and  his  eyes  heavy,  and 
he  could  not  arouse  himself  to  meet  the  dangers 
which  were  swiftly  surrounding  him. 

A  great  bird  which  lived  on  human  flesh  was 
the  god  of  the  land  to  which  he  had  come.  The 
name  of  the  bird  was  Halulu.  Each  feather  of 
its  wings  was  provided  with  talons  and  seemed 
to  be  endowed  with  human  powers.  Nothing 
like  this  bird  was  ever  known  or  seen  in  the  beau- 
tiful Hawaiian  Islands.  But  here  in  the  myste- 
rious foreign  land  it  had  its  deep  valley,  walled 
in  like  the  valley  of  the  Arabian  Nights,  over 
which  the  great  bird  hovered  looking  into  the 
depths  for  food.  A  strong  wind  always  attended 
the  coming  of  Halulu  when  he  sought  the  valley 
for  his  victims. 

Kukali  was  lifted  on  the  wings  of  the  bird-god 
and  carried  to  this  hole  and  quietly  laid  on  the 
ground  to  finish  his  hour  of  deep  sleep. 


THE  STRANGE  BANANA  SKIN  69 

When  Kukali  awoke  he  found  himself  in  the 
shut-in  valley  with  many  companions  who  had 
been  captured  by  the  great  bird  and  placed  in  this 
prison  hole.  They  had  been  without  food  and 
were  very  weak.  Now  and  then  one  of  the  num- 
ber would  lie  down  to  die.  Halulu,  the  bird-god, 
would  perch  on  a  tree  which  grew  on  the  edge  of 
the  precipice  and  let  down  its  wing  to  sweep 
across  the  floor  of  the  valley  and  pick  up  the 
victims  lying  on  the  ground.  Those  who  were 
strong  could  escape  the  feathers  as  they  brushed 
over  the  bottom  and  hide  in  the  crevices  in 
the  walls,  but  day  by  day  the  weakest  of  the 
prisoners  were  lifted  out  and  prepared  for  Halulu's 
feast. 

Kukali  pitied  the  helpless  state  of  his  fellow- 
prisoners  and  prepared  his  best  incantations  and 
prayers  to  help  him  overcome  the  great  bird. 
He  took  his  wonderful  banana  and  fed  all  the 
people  until  they  were  very  strong.  He  taught 
them  how  to  seek  stones  best  fitted  for  the  manu- 
facture of  knives  and  hatchets.  Then  for  days 
they  worked  until  they  were  all  well  armed  with 
sharp  stone  weapons. 

While  Kukali  and  his  fellow-prisoners  were 
making  preparation  for  the  final  struggle,  the 
bird-god  had  often  come  to  his  perch  and  put 
his  wing  down  into  the  valley,  brushing  the 
feathers  back  and  forth  to  catch  his  prey. 


70         LEGENDS  OF  GODS  AND  GHOSTS 

Frequently  the  search  was  fruitless.  At  last  he 
became  very  impatient,  and  sent  his  strongest 
feathers  along  the  precipitous  walls,  seeking  for 
victims. 

Kukali  and  his  companions  then  ran  out  from 
their  hiding-places  and  fought  the  strong  feathers, 
cutting  them  off  and  chopping  them  into  small 
pieces. 

Halulu  cried  out  with  pain  and  anger,  and  sent 
feather  after  feather  into  the  prison.  Soon  one 
wing  was  entirely  destroyed.  Then  the  other 
wing  was  broken  to  pieces  and  the  bird-god  in 
his  insane  wrath  put  down  a  strong  leg  armed 
with  great  talons.  Kukali  uttered  mighty  invo- 
cations and  prepared  sacred  charms  for  the  pro- 
tection of  his  friends. 

After  a  fierce  battle  they  cut  off  the  leg  and 
destroyed  the  talons.  Then  came  the  struggle 
with  the  remaining  leg  and  claws,  but  Kukali's 
friends  had  become  very  bold.  They  fearlessly 
gathered  around  this  enemy,  hacking  and  pulling 
until  the  bird-god,  screaming  with  pain,  fell  into 
the  pit  among  the  prisoners,  who  quickly  cut  the 
body  into  fragments. 

The  prisoners  made  steps  in  the  walls,  and  by 
the  aid  of  vines  climbed  out  of  their  prison. 
When  they  had  fully  escaped,  they  gathered  great 
piles  of  branches  and  trunks  of  trees  and  threw 
them  into  the  prison  until  the  body  of  the  bird- 


THE  STRANGE  BANANA  SKIN  71 

god  was  covered.  Fire  was  thrown  down  and 
Halulu  was  burned  to  ashes.  Thus  Kukali  taught 
by  his  charms  that  Halulu  could  be  completely 
destroyed. 

But  two  of  the  breast  feathers  of  the  burning 
Halulu  flew  away  to  his  sister,  who  lived  in  a  great 
hole  which  had  no  bottom.  The  name  of  this 
sister  was  Namakaeha.  She  belonged  to  the 
family  of  Pele,  the  goddess  of  volcanic  fires,  who 
had  journeyed  to  Hawaii  and  taken  up  her  home 
in  the  crater  of  the  volcano  Kilauea. 

Namakaeha  smelled  smoke  on  the  feathers 
which  came  to  her,  and  knew  that  her  brother  was 
dead.  She  also  knew  that  he  could  have  been 
conquered  only  by  one  possessing  great  magical 
powers.  So  she  called  to  his  people:  "Who  is  the 
great  kupua  [wizard]  who  has  killed  my  brother? 
Oh,  my  people,  keep  careful  watch." 

Kukali  was  exploring  all  parts  of  the  strange 
land  in  which  he  had  already  found  marvelous 
adventures.  By  and  by  he  came  to  the  great 
pit  in  which  Namakaeha  lived.  He  could  not 
see  the  bottom,  so  he  told  his  companions  he  was 
going  down  to  see  what  mysteries  were  concealed 
in  this  hole  without  a  bottom.  They  made  a  rope 
of  the  hau  tree  bark.  Fastening  one  end  around 
his  body  he  ordered  his  friends  to  let  him  down. 
Uttering  prayers  and  incantations  he  went  down 
and  down  until,  owing  to  counter  incantations  of 


72         LEGEXDS  OF  GODS  AND   GHOSTS 

Xamakaeha's  priests,  who  had  been  watching,  the 
rope  broke  and  he  fell. 

Down  he  went  swiftly,  but,  remembering  the 
prayer  which  a  falling  man  must  use  to  keep  him 
from  injury,  he  cried,  "O  Ku!  guard  my  life!" 

In  the  ancient  Hawaiian  mythology  there  was 
frequent  mention  of  "the  water  of  life."  Some- 
times the  sick  bathed  in  it  and  were  healed. 
Sometimes  it  was  sprinkled  upon  the  unconscious, 
bringing  them  back  to  life.  Kukali's  incantation 
was  of  great  power,  for  it  threw  him  into  a  pool 
of  the  water  of  life  and  he  was  saved. 

One  of  the  kahunas  (priests)  caring  for  Nama- 
kaeha  was  a  very  great  wizard.  He  saw  the 
wonderful  preservation  of  Kukali  and  became  his 
friend.  He  warned  Kukali  against  eating  any- 
thing that  was  ripe,  because  it  would  be  poison, 
and  even  the  most  powerful  charms  could  not 
save  him. 

Kukali  thanked  him  and  went  out  among  the 
people.  He  had  carefully  preserved  his  wonder- 
ful banana  skin,  and  was  able  to  eat  apparently 
ripe  fruit  and  yet  be  perfectly  safe. 

The  kahunas  of  Namakaeha  tried  to  overcome 
him  and  destroy  him,  but  he  conquered  them, 
killed  those  who  were  bad,  and  entered  into 
friendship  with  those  who  were  good. 

At  last  he  came  to  the  place  where  the  great 
chiefess  dwelt.  Here  he  was  tested  in  many  ways. 


THE  STRANGE  BANANA   SKIN  73 

He  accepted  the  fruits  offered  him,  but  always 
ate  the  food  in  his  magic  banana.  Thus  he  pre- 
served his  strength  and  conquered  even  the  chief- 
ess  and  married  her.  After  living  with  her  for 
a  time  he  began  to  long  for  his  old  home  in 
Hawaii.  Then  he  persuaded  her  to  do  as  her 
relative  Pele  had  already  done,  and  the  family, 
taking  their  large  canoe,  sailed  away  to  Hawaii, 
their  future  home. 


74         LEGENDS  OF  GODS  AND  GHOSTS 

X 

THE  OLD  MAN  OF  THE  MOUNTAIN 

This  is  not  a  Hawaiian  legend.  It  was  written  to 
show  the  superstitions  of  the  Hawaiians,  and  in  that  re- 
spect it  is  accurate  and  worthy  of  preservation. 

FAR  away  in  New  England  one  of  the  rugged 
mountain-sides  has  for  many  years  been 
marked  with  the  profile  of  a  grand  face.  A  noble 
brow,  deep-set  eyes,  close-shut  lips,  Roman  nose, 
and  chin  standing  in  full  relief  against  a  clear 
sky,  made  a  landmark  renowned  throughout  the 
country.  The  story  is  told  of  a  boy  who  lived 
in  the  valley  from  which  the  face  of  the  Old  Man 
of  the  Mountain  could  be  most  clearly  seen. 
As  the  years  passed,  the  boy  grew  into  a  man 
of  sterling  character.  When  at  last  death  came 
and  the  casket  opened  to  receive  the  body  of  an 
old  man,  universally  revered,  the  friends  saw  the 
likeness  to  the  stone  features  of  the  Old  Man  of 
the  Mountain,  and  recognized  the  source  of  the 
inspiration  which  had  made  one  life  useful  and 
honored. 

Near  Honolulu,  just  beyond  one  of  the  great 
sugar  plantations,  is  a  ledge  of  lava  deposited 


THE  OLD  MAN  OF  THE  MOUNTAIN      75 

centuries  ago.  The  lava  was  piled  up  into 
mountains,  now  dissolved  into  slopes  of  the  rich- 
est sugar-land  in  the  world.  And  yet  sometimes 
the  hard  lava,  refusing  to  disintegrate,  thrusts 
itself  out  from  the  hillsides  in  ledges  of  grotesque 
form. 

On  one  of  these  ancient  lava  ridges  was  the 
outline  of  an  old  man's  face,  to  which  the  Ha- 
waiians  have  given  the  name,  "The  Old  Man  of 
the  Mountain."  The  laborers  on  the  sugar-plan- 
tations, the  passengers  on  the  railroad  trains, 
and  the  natives  who  still  cling  to  their  scattered 
homes  sometimes  have  looked  with  superstitious 
awe  upon  the  face  made  without  hands.  In  the 
days  gone  by  they  have  called  it  the  "Akua- 
pohaku"  (the  stone  god).  Shall  we  hear  the 
story  of  Kamakau,  who  at  some  time  in  the 
indefinite  past  dwelt  in  the  shadow  of  the  stone 
face? 

Kamakau  means  "the  afraid."  His  name 
came  to  him  as  a  child.  He  was  a  shrinking, 
sensitive,  imaginative  little  fellow.  He  was 
surrounded  by  influences  which  turned  his 
imagination  into  the  paths  of  most  unwholesome 
superstition.  But  beyond  the  beliefs  of  most 
of  his  fellows,  in  his  own  nature  he  was  keenly 
appreciative  of  mysterious  things.  There  was 
a  spirit  voice  in  every  wind  rustling  the  tops 
of  the  trees.  Spirit  faces  appeared  in  unnum- 


76          LEGENDS  OF  GODS  AND  GHOSTS 

bered  caricatures  of  human  outline  whenever 
he  lay  on  the  grass  and  watched  the  sunlight 
sift  between  the  leaves.  Every  thing  he  looked 
upon  or  heard  assumed  some  curious  form 
of  life.  The  clouds  were  most  mysterious  of  all, 
for  they  so  frequently  piled  up  mass  upon  mass 
of  grandeur,  in  such  luxurious  magnificence  and 
such  prodigal  display  of  color,  that  his  power 
of  thought  lost  itself  in  his  almost  daily  dream 
of  some  time  wandering  in  the  shadow  valleys  of 
the  precipitous  mountains  of  heaven.  Here  he 
saw  also  strangely  symmetrical  forms  of  man  and 
bird  and  fish.  Sometimes  cloud  forests  outlined 
themselves  against  the  blue  sky,  and  then  again 
at  tunes  separated  by  months  and  even  years,  the 
lights  of  the  volcano-goddess,  Pele,  glorified  her 
path  as  she  wandered  in  the  spirit  land,  flashing 
from  cloud-peak  to  cloud-peak,  while  the  thunder 
voices  of  the  great  gods  rolled  in  mighty  volumes 
of  terrific  impressiveness.  Even  in  the  night 
Kamakau  felt  that  the  innumerable  stars  were 
the  eyes  of  the  aumakuas  (the  spirits  of  the  an- 
cestors). It  was  not  strange  that  such  a  child 
should  continually  think  that  he  saw  spirit  forms 
which  were  invisible  to  his  companions.  It  is  no 
wonder  that  he  fancied  he  heard  voices  of  the 
menehunes  (fairies),  which  his  companions  could 
never  understand.  As  he  shrunk  from  places 
where  it  seemed  to  him  the  spirits  dwelt,  his 


THE  OLD  MAN  OF   THE  MOUNTAIN      77 

companions  called  him  "  Kamakau,"  "  the  afraid." 
When  he  grew  older  he  necessarily  became  keenly 
alive  to  all  objects  of  Hawaiian  superstition.  He 
never  could  escape  the  overwhelming  presence  of 
the  thousand  and  more  gods  which  were  supposed 
to  inhabit  the  Hawaiian  land  and  sea.  The  omens 
drawn  from  sacrifices,  the  voices  from  the  bam- 
boo dwelling-places  of  the  oracles,  the  chants  of 
the  prophets,  and  powers  of  praying  to  death  he 
accepted  with  unquestioning  faith. 

Two  men  were  hunting  in  the  forests  of  the 
mountains  of  Oahu.  Tired  with  the  long  chase 
after  the  oo,  the  bird  with  the  rare  yellow  feathers 
from  which  the  feather  cloaks  of  the  highest 
chiefs  were  made,  they  laid  aside  spears  and 
snares  and  lay  down  for  a  rest.  "I  want  the 
valley  of  the  stone  god,"  said  one:  "its  fertile 
fields  would  make  just  the  increase  needed  for  my 
retainers,  and  the  'moi,'  the  king,  would  give  me 
the  land  if  Kamakau  were  out  of  the  way." 

"Are  there  any  other  members  of  his  family, 
O  Inaina,  who  could  resist  your  claim?" 

"No,  my  friend  Kokua.  He  is  the  only  impor- 
tant chief  in  the  valley." 

"Pray  him  to  death,"  was  Kokua's  sententious 
advice. 

"Good;  I'll  do  it,"  said  Inaina:  "he  is  one  who 
can  easily  be  prayed  to  death.  'The  Afraid' 
will  soon  die." 


78         LEGENDS  OF  GODS  AND  GHOSTS 

"It  you  will  give  me  the  small  fish-pond  nearest 
my  own  coral  fish-walls  I  will  be  your  messenger," 
said  Kokua. 

"Ah,  that  also  is  good,"  replied  Inaina,  after 
a  moment's  thought.  "I  will  give  you  the  small 
pond,  and  you  must  give  the  small  thoughts, 
the  hints,  to  his  friends  that  powerful  priests  are 
praying  Kamakau  to  death.  All  this  must  be 
very  mysterious.  No  name  can  be  mentioned, 
and  you  and  I  must  be  Kamakau's  good  friends." 

It  must  be  remembered  that  land  tenure  in 
ancient  Hawaii  was  almost  the  same  as  that  of 
the  European  feudal  system.  Occupancy  de- 
pended upon  the  will  of  the  high  chief.  He  gave 
or  took  away  at  his  own  pleasure.  The  under- 
chief  s  held  the  land  as  if  it  belonged  to  them,  and 
were  seldom  troubled  as  long  as  the  wishes  of  the 
high  chief,  or  king,  were  carried  out.  Inaina  felt 
secure  in  the  use  of  his  present  property,  and 
believed  that  he  could  easily  find  favor  and  obtain 
the  land  held  by  the  Kamakau  family  if  Kama- 
kau himself  could  be  removed.  Without  much 
further  conference  the  two  hunters  returned  to 
their  homes.  Inaina  at  once  sought  his  family 
priest  and  stated  his  wish  to  have  Kamakau 
prayed  to  death.  They  decided  that  the  first 
step  should  be  taken  that  night.  It  was  abso- 
lutely necessary  that  something  which  had  been 
a  part  of  the  body  of  Kamakau  should  be  ob- 


THE  OLD  MAN  OF  THE  MOUNTAIN      79 

tained.  The  priest  appointed  his  confidential 
hunter  of  sacrifices  to  undertake  this  task.  This 
servant  of  the  temple  was  usually  sent  out  to 
find  human  sacrifices  to  be  slain  and  offered 
before  the  great  gods  on  special  occasions.  As 
the  darkness  came  on  he  crept, near  the  grass 
house  of  Kamakau  and  watched  for  an  opportu- 
nity of  seizing  what  he  wanted.  The  two  most 
desired  things  in  the  art  of  praying  to  death  were 
either  a  lock  of  hair  from  the  head  of  the  victim 
or  a  part  of  the  spittle,  usually  well  guarded  by 
the  trusted  retainers  who  had  charge  of  the 
spittoon. 

It  chanced  to  be  "Awa  night"  for  Kamakau, 
and  the  chief,  having  drunk  heavily  of  the  drug, 
had  thrown  himself  on  a  mat  and  rolled  near  the 
grass  walls.  With  great  ingenuity  the  hunter  of 
sacrifices  located  the  chief  and  worked  a  hole 
through  the  thatch.  Then  with  his  sharp  bone 
knife  he  sawed  off  a  large  lock  of  Kamakau's 
hair.  When  this  was  done  he  was  about  to  creep 
away,  but  a  native  came  near.  Instantly  grunt- 
ing like  a  hog,  he  worked  his  way  into  the  dark- 
ness. He  saw  outlined  against  the  sky  in  the 
hands  of  the  native  the  chief's  spittoon.  In  a 
moment  the  hunter  of  sacrifices  saw  his  oppor- 
tunity. His  past  training  in  lying  in  wait  and 
capturing  men  for  sacrifice  stood  him  in  good 
stead  at  this  time.  The  unsuspecting  spittoon- 


8o         LEGENDS  OF  GODS  AND  GHOSTS 

carrier  was  seized  by  the  throat  and  quickly 
strangled.  The  spittoon  in  falling  from  the 
retainer's  hand  had  not  been  overturned.  Exul- 
tant at  his  success,  the  hunter  of  sacrifices  sped 
away  in  the  darkness  and  placed  his  trophies  in 
the  hands  of  the  priest.  The  next  morning  there 
was  a  great  outcry  in  Kamakau's  village.  The 
dead  body  was  found  as  soon  as  dawn  crept 
over  the  valley,  and  the  hand-polished  family 
calabash  was  completely  lost.  When  the  people 
went  to  Kamakau's  house  with  the  report  of 
the  death  of  his  retainer,  they  soon  saw  that  the 
head  of  their  chief  had  been  dishonored.  A  great 
feeling  of  fear  took  possession  of  the  village. 
Kamakau's  priest  hurried  to  the  village  temple 
to  utter  prayers  and  incantations  against  the 
enemy  who  had  committed  such  an  outrage. 

Kokua  soon  heard  the  news  and  came  to  com- 
fort his  neighbor.  After  the  greeting,  "Auwe! 
auwe!"  (Alas!  alas!)  Kokua  said:  " This  is  surely 
praying  to  death,  and  the  gods  have  already 
given  you  over  into  the  hands  of  your  enemy. 
You  will  die.  Very  soon  you  will  die."  Soon 
Inaina  and  other  chiefs  came  with  their  retainers. 
Among  high  and  low  the  terrible  statement  was 
whispered:  "Kamakau  is  being  prayed  to  death, 
and  no  man  knows  his  enemy."  Many  a  strong 
man  has  gone  to  a  bed  of  continued  illness,  and 
some  have  crossed  the  dark  valley  into  the  land 


THE  OLD  MAN  OF  THE  MOUNTAIN      81 

of  death,  even  in  these  days  of  enlightened 
civilization,  simply  frightened  into  the  illness 
or  death  by  the  strong  statements  of  friends 
and  acquaintances.  Such  is  the  make-up  of 
the  minds  of  men  that  they  are  easily  affected 
by  the  mysterious  suggestions  of  others.  It  is 
purely  a  matter  of  mind-murder. 

It  is  no  wonder  that  in  the  days  of  the  long  ago 
Kamakau,  moved  by  the  terror  of  his  friends 
and  horrible  suggestions  of  his  two  enemies,  soon 
felt  a  great  weakness  conquering  him.  His 
natural  disposition,  his  habit  of  seeing  and  hear- 
ing gods  and  spirits  in  everything  around  him, 
made  it  easy  for  him  to  yield  to  the  belief  that 
he  was  being  prayed  to  death.  His  strength 
left  him.  He  could  take  no  food.  A  strange 
paralysis  seemed  to  take  possession  of  him. 
Mind  and  body  were  almost  benumbed.  He 
was  really  in  the  hands  of  unconscious  mesmerists, 
who  were  putting  him  into  a  magnetic  sleep,  from 
which  he  was  never  expected  to  awake.  It  is  a 
question  to  be  answered  only  when  all  earthly 
problems  have  been  solved.  How  many  of  the 
people  prayed  to  death  have  really  been  dis- 
sected and  prepared  for  burial  while  at  first 
under  mesmeric  influences !  The  people  gathered 
around  Kamakau's  thatched  house.  They  thought 
that  he  would  surely  die  before  the  next  morning 
dawned.  Inaina  and  Kokua  were  lying  on  the 


82          LEGENDS  OF  GODS  AND  GHOSTS 

grass  under  the  shade  of  a  great  candlenut-tree, 
quietly  talking  about  the  speedy  success  of  their 
undertaking.  A  little  girl  was  playing  near  them. 
It  was  Kamakau's  little  Aloha.  This  was  all  the 
name  so  far  given  to  her.  She  was  "My  Aloha," 
"my  dear  one,"  to  both  father  and  mother.  She 
heard  a  word  uttered  incautiously.  Inaina  had 
spoken  with  the  accent  of  success  and  his  voice 
was  louder  than  he  thought.  He  said,  "We 
have  great  strength  if  we  kill  Kamakau."  The 
child  fled  to  her  father.  She  found  him  in  the 
half-unconscious  state  already  described.  She 
shook  huii.  She  called  to  him.  She  pulled  his 
hands,  and  covered  his  face  with  kisses.  Her 
tears  poured  over  his  hot,  dry  skin.  Kamakau 
was  aroused  by  the  shock.  He  sat  up,  forgetting 
all  the  expectation  of  death. 

Out  through  the  doorway  he  glanced  toward 
the  west.  The  sinking  sun  was  sending  its 
most  glorious  beams  into  the  grand  clouds, 
while  just  beneath,  reflecting  the  glory,  lay  the 
Old  Man  of  the  Mountain.  The  stone  face 
was  magnificent  in  its  setting.  The  unruffled 
brow,  the  never-closing  eyes,  the  firm  lips,  stood 
out  in  bold  relief  against  the  glory  which  was 
over  and  beyond  them.  Kamakau  caught  the 
inspiration.  It  seemed  to  his  vivid  imagination 
as  if  ten  thousand  good  spirits  were  gathered  in 
the  heavens  to  fight  for  him.  He  leaped  to  his 


THE  OLD  MAN  OF  THE  MOUNTAIN      83 

feet,  strength  came  back  into  the  wearied 
muscles,  a  new  will-power  took  possession  of 
him,  and  he  cried :  "  I  will  not  die !  I  will  not  die ! 
The  stone  god  is  more  powerful  than  the  priests 
who  pray  to  death!"  His  will  had  broken 
away  from  its  chains,  and,  unfettered  from  all 
fear,  Kamakau  went  forth  to  greet  the  wonder- 
ing people  and  take  up  again  the  position  of 
influence  held  among  the  chiefs  of  Oahu.  The 
lesson  is  still  needed  in  these  beautiful  ocean- 
bound  islands  that  praying  to  death  means  either 
the  use  of  poison  or  the  attempt  to  terrify  the 
victim  by  strong  mental  forces  enslaving  the 
will.  In  either  case  the  aroused  will  is  powerful 
in  both  resistance  and  watchfulness. 


84         LEGENDS  OF  GODS  AND  GHOSTS 

XI 
HAWAIIAN  GHOST  TESTING 

MANOA  VALLEY  for  centuries  has  been  to 
the  Hawaiians  the  royal  palace  of  rainbows. 
The  mountains  at  the  head  of  the  valley  were 
gods  whose  children  were  the  divine  wind  and 
rain  from  whom  was  born  the  beautiful  rainbow- 
maiden  who  plays  in  and  around  the  valley  day 
and  night  whenever  misty  showers  are  touched 
by  sunlight  or  moonlight. 

The  natives  of  the  valley  usually  give  her  the 
name  of  Kahalaopuna,  or  The  Hala  of  Puna. 
Sometimes,  however,  they  call  her  Kaikawahine 
Anuenue,  or  The  Rainbow  Maiden.  The  rain- 
bow, the  anuenue,  marks  the  continuation  of  the 
legendary  life  of  Kahala. 

The  legend  of  Kahala  is  worthy  of  record  in  it- 
self, but  connected  with  the  story  is  a  very  inter- 
esting account  of  an  attempt  to  discover  and 
capture  ghosts  according  to  the  methods  sup- 
posed to  be  effective  by  the  Hawaiian  witch 
doctors  or  priests  of  the  long,  long  ago. 

The  legends  say  that  the  rainbow-maiden  had 
two  lovers,  one  from  Waikiki,  and  one  from 
Kamoiliili,  half-way  between  Manoa  and  Waikiki. 


HAWAIIAN  GHOST  TESTING  85 

Both  wanted  the  beautiful  arch  to  rest  over  their 
homes,  and  the  maiden,  the  descendant  of  the 
gods,  to  dwell  therein. 

Kauhi,  the  Waikiki  chief,  was  of  the  family 
of  Mohoalii,  the  shark-god,  and  partook  of  the 
shark's  cruel  nature.  He  became  angry  with 
the  rainbow-maiden  and  killed  her  and  buried 
the  body,  but  her  guardian  god,  Pueo,  the  owl, 
scratched  away  the  earth  and  brought  her  to  life. 
Several  times  this  occurred,  and  the  owl  each 
time  restored  the  buried  body  to  the  wandering 
spirit.  At  last  the  chief  buried  the  body  deep 
down  under  the  roots  of  a  large  koa-tree.  The 
owl-god  scratched  and  pulled,  but  the  roots  of 
the  tree  were  many  and  strong.  His  claws  were 
entangled  again  and  again.  At  last  he  concluded 
that  life  must  be  extinct  and  so  deserted  the  place. 

The  spirit  of  the  murdered  girl  was  wandering 
around  hoping  that  it  could  be  restored  to  the 
body,  and  not  be  compelled  to  descend  to  Milu, 
the  Under-world  of  the  Hawaiians.  Po  was  some- 
times the  Under-world,  and  Milu  was  the  god 
ruling  over  Po.  The  Hawaiian  ghosts  did  not 
go  to  the  home  of  the  dead  as  soon  as  they  were 
separated  from  the  body.  Many  times,  as 
when  rendered  unconscious,  it  was  believed 
that  the  spirit  had  left  the  body,  but  for  some 
reason  had  been  able  to  come  back  into  it  and 
enjoy  life  among  friends  once  more. 


86    LEGENDS  OF  GODS  AND  GHOSTS 

Kahala,  the  rainbow-maiden,  was  thus  re- 
stored several  tunes  by  the  owl-god,  but  with 
this  last  failure  it  seemed  to  be  certain  that 
the  body  would  grow  cold  and  stiff  before 
the  spirit  could  return.  The  spirit  hastened 
to  and  fro  in  great  distress,  trying  to  attract 
attention. 

If  a  wandering  spirit  could  interest  some  one 
to  render  speedy  aid,  the  ancient  Hawaiians 
thought  that  a  human  being  could  place  the 
spirit  back  in  the  body.  Certain  prayers  and 
incantations  were  very  effective  in  calling  the 
spirit  back  to  its  earthly  home.  The  Samoans 
had  the  same  thought  concerning  the  restora- 
tion of  life  to  one  who  had  become  unconscious, 
and  had  a  special  prayer,  which  was  known  as 
the  prayer  of  life,  by  which  the  spirit  was  per- 
suaded to  return  into  its  old  home.  The  Hervey 
Islanders  also  had  this  same  conception  of  any 
unconscious  condition.  They  thought  the  spirit 
left  the  body  but  when  persuaded  to  do  so  re- 
turned and  brought  the  body  back  to  life.  They 
have  a  story  of  a  woman  who,  like  the  rainbow- 
maiden,  was  restored  to  life  several  times. 

The  spirit  of  Kahala  was  almost  discouraged. 
The  shadows  of  real  death  were  encompassing  her, 
and  the  feeling  of  separation  from  the  body 
was  becoming  more  and  more  permanent.  At 
last  she  saw  a  noble  young  chief  approaching. 


HAWAIIAN  GHOST  TESTING  87 

He  was  Mahana,  the  chief  of  Kamoiliili.  The 
spirit  hovered  over  him  and  around  him  and 
tried  to  impress  her  anguish  upon  him. 

Mahana  felt  the  call  of  distress,  and  attrib- 
uted it  to  the  presence  of  a  ghost,  or  aumakua, 
a  ghost-god.  He  was  conscious  of  an  influence 
leading  him  toward  a  large  koa-tree.  There 
he  found  the  earth  disturbed  by  the  owl-god. 
He  tore  aside  the  roots  and  discovered  the 
body  bruised  and  disfigured  and  yet  recognized 
it  as  the  body  of  the  rainbow-maiden  whom  he 
had  loved. 

In  the  King  Kalakaua  version  of  the  story 
Mahana  is  represented  as  taking  the  body,  which 
was  still  warm,  to  his  home  in  Kamoiliili. 

Mahana's  elder  brother  was  a  kahuna,  or  witch- 
doctor, of  great  celebrity.  He  was  called  at  once 
to  pronounce  the  prayers  and  invocations  neces- 
sary for  influencing  the  spirit  and  the  body  to 
reunite.  Long  and  earnestly  the  kahuna  practised 
all  the  arts  with  which  he  was  acquainted  and 
yet  completely  failed.  In  his  anxiety  he  called 
upon  the  spirits  of  two  sisters  who,  as  aumakuas, 
watched  over  the  welfare  of  Mahana's  clan. 
These  spirit-sisters  brought  the  spirit  of  the 
rainbow-maiden  to  the  bruised  body  and  induced 
it  to  enter  the  feet.  Then,  by  using  the  forces 
of  spirit-land,  while  the  kahuna  chanted  and 
used  his  charms,  they  pushed  the  spirit  of  Kahala 


88    LEGENDS  OF  GODS  AND  GHOSTS 

slowly  up  the  body  until  "the  soul  was  once  more 
restored  to  its  beautiful  tenement." 

The  spirit-sisters  then  aided  Mahana  in  restor- 
ing the  wounded  body  to  its  old  vigor  and 
beauty.  Thus  many  days  passed  in  close  com- 
radeship between  Kahala  and  the  young  chief, 
and  they  learned  to  care  greatly  for  one  another. 

But  while  Kauhi  lived  it  was  unsafe  for  it  to 
be  known  that  Kahala  was  alive.  Mahana  de- 
termined to  provoke  Kauhi  to  personal  combat; 
therefore  he  sought  the  places  which  Kauhi  fre- 
quented for  sport  and  gambling.  Bitter  words 
were  spoken  and  fierce  anger  aroused  until  at 
last,  by  the  skilful  use  of  Kahala's  story,  Mahana 
led  Kauhi  to  admit  that  he  had  killed  the 
rainbow-maiden  and  buried  her  body. 

Mahana  said  that  Kahala  was  now  alive  and 
visiting  his  sisters. 

Kauhi  declared  that  if  there  was  any  one  visit- 
ing Mahana's  home  it  must  be  an  impostor.  In 
his  anger  against  Mahana  he  determined  a  more 
awful  death  than  could  possibly  come  from  any 
personal  conflict.  He  was  so  sure  that  Kahala 
was  dead  that  he  offered  to  be  baked  alive  in  one 
of  the  native  imus,  or  ovens,  if  she  should  be  pro- 
duced before  the  king  and  the  principal  chiefs 
of  the  district.  Akaaka,  the  grandfather  of 
Kahala,  one  of  the  mountain-gods  of  Manoa 
Valley,  was  to  be  one  of  the  judges. 


HAWAIIAN  GHOST  TESTING  89 

This  proposition  suited  Mahana  better  than 
a  conflict,  in  which  there  was  a  possibility  of 
losing  his  own  life. 

Kauhi  now  feared  that  some  deception  might 
be  practised.  His  proposition  had  been  so 
eagerly  accepted  that  he  became  suspicious; 
therefore  he  consulted  the  sorcerers  of  his  own 
family.  They  agreed  that  it  was  possible  for 
some  powerful  kahuna  to  present  the  ghost  of 
the  murdered  maiden  and  so  deceive  the  judges. 
They  decided  that  it  was  necessary  to  be  pre- 
pared to  test  the  ghosts. 

If  it  could  be  shown  that  ghosts  were  present, 
then  the  aid  of  "spirit  catchers"  from  the  land 
of  Milu  could  be  invoked.  Spirits  would  seize 
these  venturesome  ghosts  and  carry  them  away 
to  the  spirit-land,  where  special  punishments 
should  be  meted  out  to  them.  It  was  sup- 
posed that  " spirit  catchers"  were  continually 
sent  out  by  Milu,  king  of  the  Under-world. 

How  could  these  ghosts  be  detected?  They 
would  certainly  appear  in  human  form  and  be 
carefully  safeguarded.  The  chief  sorcerer  of 
Kauhi's  family  told  Kauhi  to  make  secretly  a 
thorough  test.  This  could  be  done  by  taking 
the  large  and  delicate  leaves  of  the  ape-plant 
and  spreading  them  over  the  place  where  Kahala 
must  walk  and  sit  before  the  judges.  A  human 
being  could  not  touch  these  leaves  so  carefully 


go         LEGENDS  OF  GODS  AND  GHOSTS 

placed  without  tearing  and  bruising  them.  A 
ghost  walking  upon  them  could  not  make  any 
impression.  Untorn  leaves  would  condemn 
Mahana  to  the  ovens  to  be  baked  alive,  and  the 
spirit  catchers  would  be  called  by  the  sorcerers 
to  seize  the  escaped  ghost  and  carry  it  back  to 
spirit-land.  Of  course,  if  some  other  maid  of  the 
islands  had  pretended  to  be  Kahala,  that  could 
be  easily  determined  by  her  divine  ancestor 
Akaaka.  The  trial  was  really  a  test  of  ghosts, 
for  the  presence  of  Kahala  as  a  spirit  in  her  former 
human  likeness  was  all  that  Kauhi  and  his  chief 
sorcerer  feared.  The  leaves  were  selected  with 
great  care  and  secretly  placed  so  that  no  one 
should  touch  them  but  Kahala.  There  was 
great  interest  in  this  strange  contest  for  a  home 
in  a  burning  oven.  The  imus  had  been  prepared : 
the  holes  had  been  dug,  and  the  stones  and  wood 
necessary  for  the  sacrifice  laid  close  at  hand. 

The  king  and  judges  were  in  their  places.  The 
multitude  of  retainers  stood  around  at  a  respect- 
ful distance.  Kauhi  and  his  chief  sorcerer  were 
placed  where  they  could  watch  closely  every 
movement  of  the  maiden  who  should  appear 
before  the  judgment-seat. 

Kahala,  the  rainbow-maiden,  with  all  the 
beauty  of  her  past  girlhood  restored  to  her, 
drew  near,  attended  by  the  two  spirit-sisters 
who  had  saved  and  protected  her.  The  spirits 


HAWAIIAN  GHOST  TESTING  91 

knew  at  once  the  ghost  test  by  which  Kahala 
was  to  be  tried.  They  knew  also  that  she  had 
nothing  to  fear,  but  they  must  not  be  discovered. 
The  test  applied  to  Kahala  would  only  make  more 
evident  the  proof  that  she  was  a  living  human 
being,  but  that  same  test  would  prove  that  they 
were  ghosts,  and  the  spirit-catchers  would  be 
called  at  once  and  they  would  be  caught  and 
carried  away  for  punishment.  The  spirit-sisters 
could  not  try  to  escape.  Any  such  attempt  would 
arouse  suspicion  and  they  would  be  surely  seized. 
The  ghost-testing  was  a  serious  ordeal  for  Kahala 
and  her  friends. 

The  spirit-sisters  whispered  to  Kahala,  telling 
her  the  purpose  attending  the  use  of  the  ape 
leaves  and  asking  her  to  break  as  many  of  them 
on  either  side  of  her  as  she  could  without  at- 
tracting undue  attention.  Thus  she  could  aid 
her  own  cause  and  also  protect  the  sister-spirits. 
Slowly  and  with  great  dignity  the  beautiful 
rainbow-maiden  and  her  friends  passed  through 
the  crowds  of  eager  attendants  to  their  places 
before  the  king.  Kahala  bruised  and  broke  as 
many  of  the  leaves  as  she  could  quietly.  She 
was  recognized  at  once  as  the  child  of  the  divine 
rain  and  wind  of  Manoa  Valley.  There  was  no 
question  concerning  her  bodily  presence.  The 
torn  leaves  afforded  ample  and  indisputable 
testimony. 


92          LEGENDS  OF  GODS  AND  GHOSTS 

Kauhi,  in  despair,  recognized  the  girl  whom 
he  had  several  times  tried  to  slay.  In  bitter  dis- 
appointment at  the  failure  of  his  ghost-test  the 
chief  sorcerer,  as  the  Kalakaua  version  of  this 
legend  says,  "declared  that  he  saw  and  felt 
the  presence  of  spirits  in  some  manner  connected 
with  her."  These  spirits,  he  claimed,  must  be 
detected  and  punished. 

A  second  form  of  ghost-testing  was  proposed  by 
Akaaka,  the  mountain-god.  This  was  a  method 
frequently  employed  throughout  all  the  islands 
of  the  Hawaiian  group.  It  was  believed  that 
any  face  reflected  in  a  pool  or  calabash  of  water 
was  a  spirit  face.  Many  times  had  ghosts  been 
discovered  in  this  way.  The  face  in  the  water 
had  been  grasped  by  the  watcher,  crushed  between 
his  hands,  and  the  spirit  destroyed. 

The  chief  sorcerer  eagerly  ordered  a  calabash 
of  water  to  be  quickly  brought  and  placed  before 
him.  In  his  anxiety  to  detect  and  seize  the 
spirits  who  might  be  attending  Kahala  he  forgot 
about  himself  and  leaned  over  the  calabash.  His 
own  spirit  face  was  the  only  one  reflected  on  the 
surface  of  the  water.  This  spirit  face  was  be- 
lieved to  be  his  own  true  spirit  escaping  for  the 
moment  from  the  body  and  bathing  in  the  liquid 
before  him.  Before  he  could  leap  back  and  re- 
store his  spirit  to  his  body  Akaaka  leaped  for- 
ward, thrust  his  hands  down  into  the  water  and 


HAWAIIAN  GHOST  TESTING  93 

seized  and  crushed  this  spirit  face  between  his 
mighty  hands.  Thus  it  was  destroyed  before  it 
could  return  to  its  home  of  flesh  and  blood.  . 

The  chief  sorcerer  fell  dead  by  the  side  of  the 
calabash  by  means  of  which  he  had  hoped  to  de- 
stroy the  friends  of  the  rainbow-maiden. 

In  this  trial  of  the  ghosts  the  two  most  power- 
ful methods  of  making  a  test  as  far  as  known 
among  the  ancient  Hawaiians  were  put  in 
practice. 

Kauhi  was  punished  for  his  crimes  against 
Kahala.  He  was  baked  alive  in  the  imu  pre- 
pared on  his  own  land  at  Waikiki.  His  lands 
and  retainers  were  given  to  Kahala  and  Mahana. 

The  story  of  Kahala  and  her  connection  with 
the  rainbows  and  waterfalls  of  Manoa  Valley 
has  been  told  from  time  to  time  in  the  homes  of 
the  nature-loving  native  residents  of  the  valley. 


94         LEGENDS  OF  GODS  AND  GHOSTS 


XII 

HOW    MILU    BECAME   THE    KING    OF 
GHOSTS 

LONO  was  a  chief  living  on  the  western  side 
of  the  island  Hawaii.  He  had  a  very  red 
skin  and  strange-looking  eyes.  His  choice  of  oc- 
cupation was  farming.  This  man  had  never 
been  sick.  One  time  he  was  digging  with  the 
oo,  a  long  sharp-pointed  stick  or  spade.  A  man 
passed  and  admired  him.  The  people  said, 
"Lono  has  never  been  sick."  The  man  said, 
"  He  will  be  sick." 

Lono  was  talking  about  that  man  and  at  the 
same  time  struck  his  oo  down  with  force  and 
cut  his  foot.  He  shed  much  blood,  and  fainted, 
falling  to  the  ground.  A  man  took  a  pig,  went 
after  the  stranger,  and  let  the  pig  go,  which 
ran  to  this  man.  The  stranger  was  Kamaka, 
a  god  of  healing.  He  turned  and  went  back  at 
the  call  of  the  messenger,  taking  some  popolo 
fruit  and  leaves  in  his  cloak.  When  he  came  to 
the  injured  man  he  asked  for  salt,  which  he 
pounded  into  the  fruit  and  leaves  and  placed  in 
coco  cloth  and  bound  it  on  the  wound,  leaving 
it  a  long  time.  Then  he  went  away. 


HOW  MILU  BECAME  THE  KING  OF  GHOSTS    95 

As  he  journeyed  on  he  heard  heavy  breathing, 
and  turning  saw  Lono,  who  said,  "You  have 
helped  me,  and  so  I  have  left  my  lands  in  the  care 
of  my  friends,  directing  them  what  to  do,  and 
have  hastened  after  you  to  learn  how  to  heal 
other  people." 

The  god  said,  "Lono,  open  your  mouth!" 
This  Lono  did,  and  the  god  spat  in  his  mouth,  so 
that  the  saliva  could  be  taken  into  every  part 
of  Lono's  body.  Thus  a  part  of  the  god  became 
a  part  of  Lono,  and  he  became  very  skilful  in  the 
use  of  all  healing  remedies.  He  learned  about 
the  various  diseases  and  the  medicines  needed 
for  each.  The  god  and  Lono  walked  together, 
Lono  receiving  new  lessons  along  the  way,  pass- 
ing through  the  districts  of  Kau,  Puna,  Hilo, 
and  then  to  Hamakua. 

The  god  said,  "It  is  not  right  for  us  to  stay 
together.  You  can  never  accomplish  anything 
by  staying  with  me.  You  must  go  to  a  separate 
place  and  give  yourself  up  to  healing  people." 

Lono  turned  aside  to  dwell  in  Waimanu  and 
Waipio  Valleys  and  there  began  to  practise 
healing,  becoming  very  noted,  while  the  god 
Kamaka  made  his  home  at  Ku-kui-haele. 

This  god  did  not  tell  the  other  gods  of  the 
medicines  that  he  had  taught  Lono.  One  of 
the  other  gods,  Kalae,  was  trying  to  find  some 
way  to  kill  Milu,  and  was  always  making  him 


96          LEGENDS  OF  GODS  AND  GHOSTS 

sick.  Milu,  chief  of  Waipio,  heard  of  the  skill 
of  Lono.  Some  had  been  sick  even  to  death, 
and  Lono  had  healed  them.  Therefore  Milu 
sent  a  messenger  to  Lono  who  responded  at  once, 
came  and  slapped  Milu  all  over  the  body,  and 
said:  "You  are  not  ill.  Obey  me  and  you  shall 
be  well." 

Then  he  healed  him  from  all  the  sickness  in- 
side the  body  caused  by  Kalae.  But  there 
was  danger  from  outside,  so  he  said:  "You 
must  build  a  ti-leaf  house  and  dwell  there  quietly 
for  some  tune,  letting  your  disease  rest.  If  a 
company  should  come  by  the  house  making  sport, 
with  a  great  noise,  do  not  go  out,  because  when 
you  go  they  will  come  up  and  get  you  for  your 
death.  Do  not  open  the  ti  leaves  and  look  out. 
The  day  you  do  this  you  shall  die." 

Some  time  passed  and  the  chief  remained  in 
the  house,  but  one  day  there  was  the  confused 
noise  of  many  people  talking  and  shouting  around 
his  house.  He  did  not  forget  the  command  of 
Lono.  Two  birds  were  sporting  in  a  wonderful 
way  in  the  sky  above  the  forest.  This  continued 
all  day  until  it  was  dark. 

Then  another  long  tune  passed  and  again 
Waipio  was  full  of  resounding  noises.  A  great 
bird  appeared  in  the  sky  resplendent  in  all  kinds 
of  feathers,  swaying  from  side  to  side  over  the 
valley,  from  the  top  of  one  precipice  across  to 


HOW  MILU  BECAME  THE  KING  OF  GHOSTS    97 

the  top  of  another,  in  grand  flights  passing  over 
the  heads  of  the  people,  who  shouted  until  the 
valley  re-echoed  with  the  sound. 

Milu  became  tired  of  that  great  noise  and 
could  not  patiently  obey  his  physician,  so  he 
pushed  aside  some  of  the  ti  leaves  of  his  house 
and  looked  out  upon  the  bird.  That  was  the 
time  when  the  bird  swept  down  upon  the  house, 
thrusting  a  claw  under  Milu's  arm,  tearing  out 
his  liver.  Lono  saw  this  and  ran  after  the  bird, 
but  it  flew  swiftly  to  a  deep  pit  in  the  lava  on 
one  side  of  the  valley  and  dashed  inside,  leaving 
blood  spread  on  the  stones.  Lono  came,  saw  the 
blood,  took  it  and  wrapped  it  in  a  piece  of  tapa 
cloth  and  returned  to  the  place  where  the  chief 
lay  almost  dead.  He  poured  some  medicine  into 
the  wound  and  pushed  the  tapa  and  blood  inside. 
Milu  was  soon  healed. 

The  place  where  the  bird  hid  with  the  liver  of 
Milu  is  called  to  this  day  Ke-ake-o-Milu  ("The 
liver  of  Milu").  When  this  death  had  passed 
away  he  felt  very  well,  even  as  before  his  trouble. 

Then  Lono  told  him  that  another  death  threat- 
ened him  and  would  soon  appear.  He  must  dwell 
in  quietness. 

For  some  time  Milu  was  living  in  peace  and 
quiet  after  this  trouble.  Then  one  day  the 
surf  of  Waipio  became  very  high,  rushing  from 
far  out  even  to  the  sand,  and  the  people  entered 


98         LEGENDS  OF  GODS  AND  GHOSTS 

into  the  sport  of  surf-riding  with  great  joy  and 
loud  shouts.  This  noise  continued  day  by  day, 
and  Milu  was  impatient  of  the  restraint  and  for- 
got the  words  of  Lono.  He  went  out  to  bathe 
in  the  surf. 

When  he  came  to  the  place  of  the  wonderful 
surf  he  let  the  first  and  second  waves  go  by, 
and  as  the  third  came  near  he  launched  him- 
self upon  it  while  the  people  along  the  beach 
shouted  uproariously.  He  went  out  again  into 
deeper  water,  and  again  came  in,  letting  the  first 
and  second  waves  go  first.  As  he  came  to  the 
shore  the  first  and  second  waves  were  hurled 
back  from  the  shore  in  a  great  mass  against  the 
wave  upon  which  he  was  riding.  The  two 
great  masses  of  water  struck  and  pounded  Milu, 
whirling  and  crowding  him  down,  while  the  surf- 
board was  caught  in  the  raging,  struggling 
waters  and  thrown  out  toward  the  shore.  Milu 
was  completely  lost  in  the  deep  water. 

The  people  cried:  "Milu  is  dead!  The  chief 
is  dead!"  The  god  Kalae  thought  he  had  killed 
Milu,  so  he  with  the  other  poison-gods  went  on 
a  journey  to  Mauna  Loa.  Kapo  and  Pua,  the 
poison-gods,  or  gods  of  death,  of  the  island  Maui, 
found  them  as  they  passed,  and  joined  the  com- 
pany. They  discovered  a  forest  on  Molokai, 
and  there  as  kupua  spirits,  or  ghost  bodies,  en- 
tered into  the  trees  of  that  forest,  so  the  trees 


.••  «    Jr  ••••••••• 

••••••. :    •  ••  •  •  :.* 

.•:••. 


HOW  MILU  BECAME  THE  KING  OF  GHOSTS    99 

became  the  kupua  bodies.  They  were  the  me- 
dicinal or  poison  qualities  in  the  trees. 

Lono  remained  in  Waipio  Valley,  becoming 
the  ancestor  and  teacher  of  all  the  good  healing 
priests  of  Hawaii,  but  Milu  became  the  ruler 
of  the  Under-world,  the  place  where  the  spirits  of 
the  dead  had  their  home  after  they  were  driven 
away  from  the  land  of  the  living.  Many  people 
came  to  him  from  time  to  tune. 

He  established  ghostly  sports  like  those  which 
his  subjects  had  enjoyed  before  death.  They 
played  the  game  kilu  with  polished  cocoanut 
shells,  spinning  them  over  a  smooth  surface  to 
strike  a  post  set  up  in  the  centre.  He  taught  ko- 
nane,  a  game  commonly  called  "  Hawaiian  check- 
ers," but  more  like  the  Japanese  game  of  "Go." 
He  permitted  them  to  gamble,  betting  all  the 
kinds  of  property  found  in  ghost-land.  They 
boxed  and  wrestled;  they  leaped  from  preci- 
pices into  ghostly  swimming-pools ;  they  feasted 
and  fought,  sometimes  attempting  to  slay  each 
other.  Thus  they  lived  the  ghost  life  as  they 
had  lived  on  earth.  Sometimes  the  ruler  was 
forgotten  and  the  ancient  Hawaiians  called  the 
Under- world  by  his  name — Milu.  The  New 
Zealanders  frequently  gave  their  Under-world 
the  name  "  Mini."  They  also  supposed  that 
the  ghosts  feasted  and  sported  as  they  had  done 
while  living. 


ioo       LEGENDS  OF  GODS  AND  GHOSTS 

XIII 
A  VISIT  TO  THE  KING  OF   GHOSTS 

WHEN  any  person  lay  in  an  unconscious 
state,  it  was  supposed  by  the  ancient 
Hawaiians  that  death  had  taken  possession  of  the 
body  and  opened  the  door  for  the  spirit  to  de- 
part. Sometimes  if  the  body  lay  like  one  asleep 
the  spirit  was  supposed  to  return  to  its  old  home. 
One  of  the  Hawaiian  legends  weaves  their  deep- 
rooted  faith  in  the  spirit-world  into  the  expres- 
sions of  one  who  seemed  to  be  permitted  to  visit 
that  ghost-land  and  its  king.  This  legend  be- 
longed to  the  island  of  Maui  and  the  region  near 
the  village  Lahaina.  Thus  was  the  story  told: 

Ka-ilio-hae  (the  wild  dog)  had  been  sick  for 
days  and  at  last  sank  into  a  state  of  unconscious- 
ness. The  spirit  of  life  crept  out  of  the  body 
and  finally  departed  from  the  left  eye  into  a  cor- 
ner of  the  house,  buzzing  like  an  insect.  Then 
he  stopped  and  looked  back  over  the  body  he 
had  left.  It  appeared  to  him  like  a  massive 
mountain.  The  eyes  were  deep  caves,  into  which 
the  ghost  looked.  Then  the  spirit  became 
afraid  and  went  outside  and  rested  on  the  roof 
of  the  house.  The  people  began  to  wail  loudly 


A    VISIT  TO   THE  KING  OF  GHOSTS     101 

and  the  ghost  fled  from  the  noise  to  a  cocoanut- 
tree  and  perched  like  a  bird  in  the  branches. 
Soon  he  felt  the  impulse  of  the  spirit-land  moving 
him  away  from  his  old  home.  So  he  leaped  from 
tree  to  tree  and  flew  from  place  to  place  wander- 
ing toward  Kekaa,  the  place  from  which  the 
ghosts  leave  the  island  of  Maui  for  their  home 
in  the  permanent  spirit-land — the  Under-world. 

As  he  came  near  this  doorway  to  the  spirit- 
world  he  met  the  ghost  of  a  sister  who  had  died 
long  before,  and  to  whom  was  given  the  power 
of  sometimes  turning  a  ghost  back  to  its  body 
again.  She  was  an  aumakua-ho-ola  (a  spirit 
making  alive).  She  called  to  Ka-ilio-hae  and 
told  him  to  come  to  her  house  and  dwell  for  a 
time.  But  she  warned  him  that  when  her  hus- 
band was  at  home  he  must  not  yield  to  any  invi- 
tation from  him  to  enter  their  house,  nor  could 
he  partake  of  any  of  the  food  which  her  husband 
might  urge  him  to  eat.  The  home  and  the  food 
would  be  only  the  shadows  of  real  things,  and 
would  destroy  his  power  of  becoming  alive  again. 

The  sister  said,  "When  my  husband  comes  to 
eat  the  food  of  the  spirits  and  to  sleep  the  sleep 
of  ghosts,  then  I  will  go  with  you  and  you  shall 
see  all  the  spirit-land  of  our  island  and  see  the 
king  of  ghosts." 

The  ghost-sister  led  Ka-ilio-hae  into  the  place 
of  whirlwinds,  a  hill  where  he  heard  the  voices 


102       LEGENDS  OF  GODS  AND  GHOSTS 

of  many  spirits  planning  to  enjoy  all  the  sports 
of  their  former  life.  He  listened  with  delight  and 
drew  near  to  the  multitude  of  happy  spirits. 
Some  were  making  ready  to  go  down  to  the  sea 
for  the  hee-nalu  (surf-riding).  Others  were  al- 
ready rolling  the  ulu-maika  (the  round  stone 
discs  for  rolling  along  the  ground).  Some  were 
engaged  in  the  mokomoko,  or  umauma  (boxing), 
and  the  kulakulai  (wrestling) ,  and  the  honuhonu 
(pulling  with  hands),  and  the  loulou  (pulling  with 
hooked  fingers),  and  other  athletic  sports. 

Some  of  the  spirits  were  already  grouped  in 
the  shade  of  trees,  playing  the  gambling  games 
in  which  they  had  delighted  when  alive.  There 
was  the  stone  konane-board  (somewhat  like 
checkers),  and  the  puepue-one  (a  small  sand 
mound  in  which  was  concealed  some  object), 
and  the  puhenehene  (the  hidden  stone  under 
piles  of  kapa),  and  the  many  other  trials  of  skill 
which  permitted  betting. 

Then  in  another  place  crowds  were  gathered 
around  the  hulas  (the  many  forms  of  dancing). 
These  sports  were  all  in  the  open  air  and  seemed 
to  be  full  of  interest. 

There  was  a  strange  quality  which  fettered 
every  new-born  ghost:  he  could  only  go  in  the 
direction  into  which  he  was  pushed  by  the  hand 
of  some  stronger  power.  If  the  guardian  of  a 
ghost  struck  it  on  one  side,  it  would  move  off 


A    VISIT  TO   THE  KING  OF  GHOSTS     103 

in  the  direction  indicated  by  the  blow  or  the  push 
until  spirit  strength  and  experience  came  and  he 
could  go  alone.  The  newcomer  desired  to  join 
in  these  games  and  started  to  go,  but  the  sister 
slapped  him  on  the  breast  and  drove  him  away. 
These  were  shadow  games  into  which  those  who 
entered  could  never  go  back  to  the  substantial 
things  of  life. 

Then  there  was  a  large  grass  house  inside  which 
many  ghosts  were  making  merry.  The  visitor 
wanted  to  join  this  great  company,  but  the  sister 
knew  that,  if  he  once  was  engulfed  by  this  crowd 
of  spirits  in  this  shadow-land,  her  brother  could 
never  escape.  The  crowds  of  players  would 
seize  him  like  a  whirlwind  and  he  would  be  un- 
able to  know  the  way  he  came  in  or  the  way  out. 
Ka-ilio-hae  tried  to  slip  away  from  his  sister,  but 
he  could  not  turn  readily.  He  was  still  a  very 
awkward  ghost,  and  his  sister  slapped  him  back 
in  the  way  in  which  she  wanted  him  to  go. 

An  island  which  was  supposed  to  float  on  the 
ocean  as  one  of  the  homes  of  the  aumakuas  (the 
ghosts  of  the  ancestors)  had  the  same  characteris- 
tics. The  ghosts  (aumakuas)  lived  on  the  shadows 
of  all  that  belonged  to  the  earth-life.  It  was  said 
that  a  canoe  with  a  party  of  young  people  landed 
on  this  island  of  dreams  and  for  some  time  en- 
joyed the  food,  and  fruits  and  sports,  but  after 
returning  to  their  homes  could  not  receive  the 


104       LEGENDS  OF  GODS  AND  GHOSTS 

nourishment  of  the  food  of  their  former  lives,  and 
soon  died.  The  legends  taught  that  no  ghost 
passing  out  of  the  body  could  return  unless  it 
made  the  life  of  the  aumakuas  tabu  to  itself. 

Soon  the  sister  led  her  brother  to  a  great  field, 
stone  walled,  in  which  were  such  fine  grass  houses 
as  were  built  only  for  chiefs  of  the  highest  rank. 
There  she  pointed  to  a  narrow  passage-way  into 
which  she  told  her  brother  he  must  enter  by 
himself. 

"This,"  she  said,  "is  the  home  of  Walia,  the 
high  chief  of  the  ghosts  living  in  this  place.  You 
must  go  to  him.  Listen  to  all  he  says  to  you. 
Say  little.  Return  quickly.  There  will  be  three 
watchmen  guarding  this  passage.  The  first  will 
ask  you, '  What  is  the  fruit  [desire]  of  your  heart? ' 
You  will  answer,  'Walia.'  Then  he  will  let  you 
enter  the  passage. 

"Inside  the  walls  of  the  narrow  way  will  be 
the  second  watchman.  He  will  ask  why  you 
come;  again  answer,  'Walia,'  and  pass  by  him. 

"At  the  end  of  the  entrance  the  third  guardian 
stands  holding  a  raised  spear  ready  to  strike. 
Call  to  him,  ' Ka-make-loa '  [The  Great  Death]. 
This  is  the  name  of  his  spear.  Then  he  will  ask 
what  you  want,  and  you  must  reply,  'To  see  the 
chief,'  and  he  will  let  you  pass. 

"Then  again  when  you  stand  at  the  door  of 
the  great  house  you  will  see  two  heads  bending 


A    VISIT  TO   THE  KING  OF  GHOSTS     105 

together  in  the  way  so  that  you  cannot  enter  or 
see  the  king  and  his  queen.  If  these  heads  can 
catch  a  spirit  coming  to  see  the  king  without 
knowing  the  proper  incantations,  they  will  throw 
that  ghost  into  the  Po-Milu  [The  Dark  Spirit- 
world].  Watch  therefore  and  remember  all  that 
is  told  you. 

"When  you  see  these  heads,  point  your  hands 
straight  before  you  between  them  and  open  your 
arms,  pushing  these  guards  off  on  each  side, 
then  the  ala-nui  [the  great  way]  will  be  open  for 
you — and  you  can  enter. 

"You  will  see  kahilis  [soft  long  feather  fans] 
moving  over  the  chiefs.  The  king  will  awake  and 
call,  'Why  does  this  traveller  come?'  You  will 
reply  quickly,  'He  comes  to  see  the  Divine  One.' 
When  this  is  said  no  injury  will  come  to  you. 
Listen  and  remember  and  you  will  be  alive  again." 

Ka-ilio-hae  did  as  he  was  told  with  the  three 
watchmen,  and  each  one  stepped  back,  saying, 
"Noa"  (the  tabu  is  lifted),  and  he  pushed  by. 
At  the  door  he  shoved  the  two  heads  to  the  side 
and  entered  the  chief's  house  to  the  Ka-ikuwai 
(the  middle) ,  falling  on  his  hands  and  knees.  The 
servants  were  waving  the  kahilis  this  way  and 
that.  There  was  motion,  but  no  noise. 

The  chief  awoke,  looked  at  Ka-ilio-hae,  and 
said:  "Aloha,  stranger,  come  near.  Who  is  the 
high  chief  of  your  land?  " 


io6        LEGENDS  OF  GODS  AND  GHOSTS 

Then  Ka-ilio-hae  gave  the  name  of  his  king, 
and  the  genealogy  from  ancient  times  of  the 
chiefs  dead  and  in  the  spirit-world. 

The  queen  of  ghosts  arose,  and  the  kneeling 
spirit  saw  one  more  beautiful  than  any  woman 
in  all  the  island,  and  he  fell  on  his  face  before  her. 

The  king  told  him  to  go  back  and  enter  his  body 
and  tell  his  people,  about  troubles  near  at  hand. 

While  he  was  before  the  king  twice  he  heard 
messengers  call  to  the  people  that  the  sports  were 
all  over;  any  one  not  heeding  would  be  thrown 
into  the  darkest  place  of  the  home  of  the  ghosts 
when  the  third  call  had  been  sounded. 

The  sister  was  troubled,  for  she  knew  that  at 
the  third  call  the  stone  walls  around  the  king's 
houses  would  close  and  her  brother  would  be  held 
fast  forever  in  the  spirit-land,  so  she  uttered  her 
incantations  and  passed  the  guard.  Softly  she 
called.  Her  brother  reluctantly  came.  She 
seized  him  and  pushed  him  outside.  Then  they 
heard  the  third  call,  and  met  the  multitude  of 
ghosts  coming  inland  from  their  sports  in  the 
sea,  and  other  multitudes  hastening  homeward 
from  their  work  and  sports  on  the  land. 

They  met  a  beautiful  young  woman  who 
called  to  them  to  come  to  her  home,  and  pointed 
to  a  point  of  rock  where  many  birds  were  rest- 
ing. The  sister  struck  her  brother  and  forced 
him  down  to  the  seaside  where  she  had  her  home 


A    VISIT  TO   THE  KING  OF  GHOSTS     107 

and  her  responsibility,  for  she  was  one  of  the 
guardians  of  the  entrance  to  the  spirit- world. 

She  knew  well  what  must  be  done  to  restore 
the  spirit  to  the  body,  so  she  told  her  brother 
they  must  at  once  obey  the  command  of  the  king; 
but  the  brother  had  seen  the  delights  of  the  life 
of  the  aumakuas  and  wanted  to  stay.  He  tried 
to  slip  away  and  hide,  but  his  sister  held  him  fast 
and  compelled  him  to  go  along  the  beach  to  his 
old  home  and  his  waiting  body. 

When  they  came  to  the  place  where  the  body 
lay  she  found  a  hole  in  the  corner  of  the  house 
and  pushed  the  spirit  through.  When  he  saw 
the  body  he  was  very  much  afraid  and  tried  to 
escape,  but  the  sister  caught  him  and  pushed 
him  inside  the  foot  up  to  the  knee.  He  did  not 
like  the  smell  of  the  body  and  tried  to  rush  back, 
but  she  pushed  him  inside  again  and  held  the 
foot  fast  and  shook  him  and  made  him  go  to  the 
head. 

The  family  heard  a  little  sound  in  the  mouth 
and  saw  breath  moving  the  breast,  then  they 
knew  that  he  was  alive  again.  They  warmed 
the  body  and  gave  a  little  food.  When  strength 
returned  he  told  his  family  all  about  his  wonderful 
journey  into  the  land  of  ghosts. 

NOTE. — A  student  should  read  next  the  articles 
"Homeless  and  Desolate  Ghosts"  and  "Ancestor  Ghost- 
Gods"  in  the  Appendix. 


io8       LEGENDS  OF  GODS  AND  GHOSTS 

XIV 
KALAI-PAHOA,  THE  POISON-GOD 

THE  Bishop  Museum  of  Honolulu  has  one  of 
the  best  as  well  as  one  of  the  most  scientifi- 
cally arranged  collections  of  Hawaiian  curios  in 
the  world.  In  it  are  images  of  many  of  the  gods 
of  long  ago.  One  of  these  is  a  helmeted  head 
made  of  wicker-work,  over  which  has  been  woven 
a  thick  covering  of  beautiful  red  feathers 
bordered  with  yellow  feathers.  This  was  the 
mighty  war-god  of  the  great  Kamehameha. 
Another  is  a  squat  rough  image,  crudely  carved 
out  of  wood.  This  was  Kamehameha's  poison- 
god. 

The  ancient  Hawaiians  were  acquainted  with 
poisons  of  various  kinds.  They  understood  the 
medicinal  qualities  of  plants  and  found  some  of 
these  strong  enough  to  cause  sickness  and  even 
death.  One  of  the  Hawaiian  writers  said:  "The 
opihi-awa  is  a  poison  shell-fish.  These  are  bitter 
and  deadly  and  can  be  used  in  putting  enemies 
to  death.  Kalai-pahoa  is  also  a  tree  in  which 
there  is  the  power  to  kill." 

Kamehameha's  poison-god  was  called  Kalai- 
pahoa,  because  it  was  cut  from  that  tree  which 


KALAI-PAHOA,  THE  POISON-GOD        109 

grew  in  the  upland  forest  on  the  island  of 
Molokai. 

A  native  writer  says  there  was  an  antidote  for 
the  poison  from  Kalai-pahoa,  and  he  thus  de- 
scribes it:  "The  war-god  and  the  poison-god  were 
not  left  standing  in  the  temples  like  the  images 
of  other  gods,  but  after  being  worshipped  were 
wrapped  in  kapa  and  laid  away. 

"When  the  priest  wanted  Kalai-pahoa  he  was 
taken  down  and  anointed  with  cocoanut-oil  and 
wrapped  in  a  fresh  kapa  cloth.  Then  he  was 
set  up  above  the  altar  and  a  feast  prepared 
before  him,  awa  to  drink,  and  pig,  fish,  and  poi 
to  eat. 

"Then  the  priest  who  had  special  care  of  this 
god  would  scrape  off  a  little  from  the  wood,  and 
put  it  in  an  awa  cup,  and  hold  the  cup  before  the 
god,  chanting  a  prayer  for  the  life  of  the  king,  the 
government,  and  the  people.  One  of  the  priests 
would  then  take  the  awa  cup,  drink  the  contents, 
and  quickly  take  food. 

' '  Those  who  were  watching  would  presently  see 
a  red  flush  creep  over  his  cheeks,  growing  stronger 
and  stronger,  while  the  eyes  would  become  glassy 
and  the  breath  short  like  that  of  a  dying  man. 
Then  the  priest  would  touch  his  lips  to  the  stick, 
Mai-ola,  and  have  his  life  restored.  Mai-ola 
was  a  god  who  had  another  tree.  When  Kalai- 
pahoa  entered  his  tree  on  Molokai,  Mai-ola 


HO       LEGENDS  OF  GODS  AND  GHOSTS 

entered  another  tree  and  became  the  enemy  of 
the  poison-god." 

The  priests  of  the  poison-god  were  very  power- 
ful in  the  curious  rite  called  pule-ana-ana,  or 
praying  to  death.  The  Hawaiians  said:  "Per- 
haps the  priests  of  Kalai-pahoa  put  poison  in 
bananas  or  in  taro.  It  was  believed  that  they 
scraped  the  body  of  the  image  and  put  the  pieces 
in  the  food  of  the  one  they  wished  to  pray  to 
death.  There  was  one  chief  who  was  very  skilful 
in  waving  kahilis,  or  feather  fans,  over  any  one 
and  shaking  the  powder  of  death  into  the  food 
from  the  moving  feathers.  Another  would  have 
scrapings  in  his  cloak  and  would  drop  them  into 
whatever  food  his  enemy  was  eating."  The 
spirit  of  death  was  supposed  to  reside  in  the  wood 
of  the  poison-god. 

A  very  interesting  legend  was  told  by  the  old 
people  to  their  children  to  explain  the  coming 
of  medicinal  and  poisonous  properties  into  the 
various  kinds  of  trees  and  plants.  These  stories 
all  go  back  to  the  time  when  Milu  died  and  be- 
came the  king  of  ghosts.  They  say  that  after 
the  death  of  Milu  the  gods  left  Waipio  Valley  on 
the  island  of  Hawaii  and  crossed  the  channel  to 
the  island  Maui. 

These  gods  had  all  kinds  of  power  for  evil,  such 
as  stopping  the  breath,  chilling  or  burning  the 
body,  making  headaches  or  pains  in  the  stomach, 


KALAI-PAHOA,   THE  POISON-GOD        in 

or  causing  palsy  or  lameness  or  other  injuries, 
even  inflicting  death. 

Pua  and  Kapo,  who  from  ancient  times  have 
been  worshipped  as  goddesses  having  medicinal 
power,  joined  the  party  when  they  came  to  Maui. 
Then  all  the  gods  went  up  Mauna  Loa,  a  place 
where  there  was  a  large  and  magnificent  forest 
with  fine  trees,  graceful  vines  and  ferns,  and 
beautiful  flowers.  They  all  loved  this  place, 
therefore  they  became  gods  of  the  forest. 

Near  this  forest  lived  Kane-ia-kama,  a  high 
chief,  who  was  a  very  great  gambler.  He  had 
gambled  away  all  his  possessions.  While  he  was 
sleeping,  the  night  of  his  final  losses,  he  heard 
some  one  call,  "O  Kane-ia-kama,  begin  your 
play  again."  He  shouted  out  into  the  darkness: 
"I  have  bet  everything.  I  have  nothing  left." 

Then  the  voice  again  said,  "Bet  your  bones, 
bet  your  bones,  and  see  what  will  happen." 

When  he  went  to  the  gambling-place  the  next 
day  the  people  all  laughed  at  him,  for  they  knew 
his  goods  were  all  gone.  He  sat  down  among 
them,  however,  and  said:  "I  truly  have  nothing 
left.  My  treasures  are  all  gone,  but  I  have  my 
bones.  If  you  wish,  I  will  bet  my  body,  then  I 
will  play  with  you." 

The  other  chiefs  scornfully  placed  some  prop- 
erty on  one  side  and  said,  "That  will  be  of  the 
same  value  as  your  bones." 


112       LEGENDS  OF  GODS  AND  GHOSTS 

They  gambled  and  he  won.  The  chiefs  were 
angry  at  their  loss  and  bet  again  and  again.  He 
always  won  until  he  had  more  wealth  than  any 
one  on  the  island. 

After  the  gambling  days  were  over  he  heard 
again  the  same  voice  saying:  "0  Kane-ia-kama, 
you  have  done  all  that  I  told  you  and  have  become 
very  rich  hi  property  and  servants.  Will  you 
obey  once  more?" 

The  chief  gratefully  thanked  the  god  for  the 
aid  that  he  had  received,  and  said  he  would  obey. 
The  voice  then  said:  " Perhaps  we  can  help  you 
to  one  thing.  You  are  now  wealthy,  but  there  is 
a  last  gift  for  you.  You  must  listen  carefully 
and  note  all  I  show  you." 

Then  this  god  of  the  night  pointed  out  the 
trees  into  which  the  gods  had  entered  when  they 
decided  to  remain  for  a  tune  in  the  forest,  and 
explained  to  him  all  their  different  characteris- 
tics. He  showed  him  where  gods  and  goddesses 
dwelt  and  gave  their  names.  Then  he  ordered 
Kane-ia-kama  to  take  offerings  of  pigs,  fish,  co- 
coanuts,  bananas,  chickens,  kapas,  and  all  other 
things  used  for  sacrifice,  and  place  them  at  the 
roots  of  these  trees  into  which  the  gods  had 
entered,  the  proper  offerings  for  each. 

The  next  morning  he  went  into  the  forest  and 
saw  that  he  had  received  a  very  careful  description 
of  each  tree.  He  observed  carefully  the  tree 


KALAI-PAHOA,   THE  POISON-GOD        113 

shown  as  the  home  of  the  spirit  who  had  become 
his  strange  helper. 

Before  night  fell  he  placed  offerings  as  com- 
manded. As  a  worshipper  he  took  each  one  of 
these  trees  for  his  god,  so  he  had  many  gods  of 
plants  and  trees. 

For  some  reason  not  mentioned  in  the  legends 
he  sent  woodcutters  to  cut  down  these  trees,  or 
at  least  to  cut  gods  out  of  them  with  their  stone 
axes. 

They  began  to  cut.  The  koko  (blood)  of  the 
trees,  as  the  natives  termed  the  flowing  sap, 
and  the  chips  flying  out  struck  some  of  the 
woodcutters  and  they  fell  dead. 

Kane-ia-kama  made  cloaks  of  the  long  leaves 
of  the  ieie  vine  and  tied  them  around  his  men, 
so  that  their  bodies  could  not  be  touched,  then 
the  work  was  easily  accomplished. 

The  chief  kept  these  images  of  gods  cut  from 
the  medicinal  trees  and  could  use  them  as  he 
desired.  The  most  powerful  of  all  these  gods  was 
that  one  whose  voice  he  had  heard  in  the  night. 
To  this  god  he  gave  the  name  Kalai-pahoa  (The- 
one-cut-by-the-pahoa-or-stone-axe). 

One  account  relates  that  the  pahoa  (stone) 
from  which  the  axe  was  made  came  from  Kalakoi, 
a  celebrated  place  for  finding  a  very  hard  lava  of 
fine  grain,  the  very  best  for  making  stone 
implements. 


H4       LEGENDS  OF  GODS  AND  GHOSTS 

The  god  who  had  spoken  to  the  chief  in  his 
dream  was  sometimes  called  Kane-kulana-ula 
(noted  red  Kane). 

The  gods  were  caught  by  the  sacrifices  of  the 
chief  while  they  were  in  their  tree  bodies  before 
they  could  change  back  into  their  spirit  bodies, 
therefore  their  power  was  supposed  to  remain  in 
the  trees. 

It  was  said  that  when  Kane-kulana-ula  changed 
into  his  tree  form  he  leaped  into  it  with  a  tre- 
mendous flash  of  lightning,  thus  the  great  mana, 
or  miraculous  power,  went  into  that  tree. 

The  strange  death  which  came  from  the  god 
Kalai-pahoa  made  that  god  and  his  priest  greatly 
feared.  One  of  the  pieces  of  this  tree  fell  into 
a  spring  at  Kaakee  near  the  maika,  or  disc-roll- 
ing field,  on  Molokai.  All  the  people  who  drank 
at  that  spring  died.  They  filled  it  up  and  the 
chiefs  ruled  that  the  people  should  not  keep 
branches  or  pieces  of  the  tree  for  the  injury  of 
others.  If  such  pieces  were  found  in  the  pos- 
session of  any  one  he  should  die.  Only  the  carved 
gods  were  to  be  preserved. 

Kahekili,  king  of  Maui  at  the  tune  of  the 
accession  of  Kamehameha  to  the  sovereignty  of 
the  island  Hawaii,  had  these  images. in  his  pos- 
session as  a  part  of  his  household  gods. 

Kamehameha  sent  a  prophet  to  ask  him  for 
one  of  these  gods.  Kahekili  refused  to  send 


KALAI-PAHOA,   THE  POISON-GOD        115 

one,  but  told  him  to  wait  and  he  should  have 
the  poison-god  and  the  government  over  all  the 
islands. 

One  account  records  that  a  small  part  from 
the  poison  one  was  then  given. 

So,  after  the  death  of  Kahekili,  Kamehameha 
did  conquer  all  the  islands  with  their  hosts  of 
gods,  and  Kalai-pahoa,  the  poison-god,  came 
into  his  possession. 

The  overthrow  of  idolatry  and  the  destruction 
of  the  system  of  tabus  came  in  1819,  when  most 
of  the  wooden  gods  were  burned  or  thrown  into 
ponds  and  rivers,  but  a  few  were  concealed  by 
their  caretakers.  Among  these  were  the  two 
gods  now  to  be  seen  in  the  Bishop  Museum  in 
Honolulu. 

NOTE. — See  Appendix,  page  259,  Chas.  R.  Bishop. 


Ii6       LEGENDS  OF  GODS  AND  GHOSTS 


XV 


KE-AO-MELE-MELE,  THE  MAID  OF 
THE  GOLDEN  CLOUD 

THE  Hawaiian s  never  found  gold  in  their 
islands.  The  mountains  being  of  recent 
volcanic  origin  do  not  show  traces  of  the  precious 
metals;  but  hovering  over  the  mountain- tops 
clustered  the  glorious  golden  clouds  built  up  by 
damp  winds  from  the  seas.  The  Maiden  of  the 
Golden  Cloud  belonged  to  the  cloud  mountains 
and  was  named  after  their  golden  glow. 

Her  name  in  the  Hawaiian  tongue  was  Ke-ao- 
mele-mele  (The  Golden  Cloud).  She  was  said 
to  be  one  of  the  first  persons  brought  by  the  gods 
to  find  a  home  in  the  Paradise  of  the  Pacific. 

In  the  ancient  times,  the  ancestors  of  the 
Hawaiians  came  from  far-off  ocean  lands,  for 
which  they  had  different  names,  such  as  The 
Shining  Heaven,  The  Floating  Land  of  Kane, 
The  Far-off  White  Land  of  Kahiki,  and  Kuai- 
he-lani  (purchased  is  heaven).  It  was  from 
Kuai-he-lani  that  the  Maiden  of  the  Golden 
Cloud  was  called  to  live  in  Hawaii. 

In  this  legendary  land  lived  Mo-o-inanea 
(self-reliant  dragon).  She  cared  for  the  first 


THE  MAID  OF  THE  GOLDEN  CLOUD    117 

children  of  the  gods,  one  of  whom  was  named 
Hina,  later  known  in  Polynesian  mythology  as 
Moon  Goddess. 

Mo-o-inanea  took  her  to  Ku,  one  of  the  gods. 
They  lived  together  many  years  and  a  family  of 
children  came  to  them. 

Two  of  the  great  gods  of  Polynesia,  Kane  and 
Kanaloa,  had  found  a  beautiful  place  above 
Honolulu  on  Oahu,  one  of  the  Hawaiian  Islands. 
Here  they  determined  to  build  a  home  for  the 
first-born  child  of  Hina. 

Thousands  of  eepa  (gnome)  people  lived 
around  this  place,  which  was  called  Waolani. 
The  gods  had  them  build  a  temple  which  was 
also  called  Waolani  (divine  forest). 

When  the  time  came  for  the  birth  of  the  child, 
clouds  and  fogs  crept  over  the  land,  thunder 
rolled  and  lightning  flashed,  red  torrents  poured 
down  the  hillsides,  strong  winds  hurled  the  rain 
through  bending  trees,  earthquakes  shook  the 
land,  huge  waves  rolled  inland  from  the  sea. 
Then  a  beautiful  boy  was  born.  All  these  signs 
taken  together  signified  the  birth  of  a  chief  of 
the  highest  degree — even  of  the  family  of  the 
gods. 

Kane  and  Kanaloa  sent  their  sister  Anuenue 
(rainbow)  to  get  the  child  of  Ku  and  Hina  that 
they  might  care  for  it.  All  three  should  be  the 
caretakers. 


Ii8        LEGENDS  OF  GODS  AND  GHOSTS 

% 

Anuenue  went  first  to  the  place  where 
Mo-o-inanea  dwelt,  to  ask  her  if  it  would  be 
right.  Mo-o-inanea  said  she  might  go,  but  if 
they  brought  up  that  child  he  must  not  have  a 
wife  from  any  of  the  women  of  Hawaii-nui- 
akea  (great  wide  Hawaii). 

Anuenue  asked,  "  Suppose  I  get  that  child; 
who  is  to  give  it  the  proper  name?" 

Mo-o-inanea  said :  * '  You  bring  the  child  to  our 
brothers  and  they  will  name  this  child.  They 
have  sent  you,  and  the  responsibility  of  the  name 
rests  on  them." 

Anuenue  said  good-by,  and  in  the  twinkling 
of  an  eye  stood  at  the  door  of  the  house  where 
Ku  dwelt. 

Ku  looked  outside  and  saw  the  bright  glow  of 
the  rainbow,  but  no  cloud  or  rain,  so  he  called 
Hina.  "Here  is  a  strange  thing.  You  must 
come  and  look  at  it.  There  is  no  rain  and  there 
are  no  clouds  or  mist,  but  there  is  a  rainbow  at 
our  door." 

They  went  out,  but  Anuenue  had  changed  her 
rainbow  body  and  stood  before  them  as  a  very 
beautiful  woman,  wrapped  only  in  the  colors  of 
the  rainbow. 

Ku  and  Hina  began  to  shiver  with  a  nameless 
terror  as  they  looked  at  this  strange  maiden. 
They  faltered  out  a  welcome,  asking  her  to  enter 
their  house. 


THE  MAID  OF   THE  GOLDEN  CLOUD    119 

As  she  came  near  to  them  Ku  said,  "From 
what  place  do  you  come?" 

Anuenue  said:  "I  am  from  the  sky,  a  mes- 
senger sent  by  my  brothers  to  get  your  child 
that  they  may  bring  it  up.  When  grown,  if  the 
child  wants  its  parents,  we  will  bring  it  back. 
If  it  loves  us  it  shall  stay  with  us." 

Hina  bowed  her  head  and  Ku  wailed,  both 
thinking  seriously  for  a  little  while.  Then  Ku 
said:  "If  Mo-o-inanea  has  sent  you  she  shall 
have  the  child.  You  may  take  this  word  to 
her." 

Anuenue  replied:  "I  have  just  come  from  her 
and  the  word  I  brought  you  is  her  word.  If  I 
go  away  I  shall  not  come  again." 

Hina  said  to  Ku:  "We  must  give  this  child 
according  to  her  word.  It  is  not  right  to  dis- 
obey Mo-o-inanea." 

Anuenue  took  the  child  and  studied  the  omens 
for  its  future,  then  she  said,  "This  child  is  of  the 
very  highest,  the  flower  on  the  top  of  the  tree." 

She  prepared  to  take  the  child  away,  and  bade 
the  parents  farewell.  She  changed  her  body  into 
the  old  rainbow  colors  shining  out  of  a  mist,  then 
she  wrapped  the  child  in  the  rainbow,  bearing  it 
away. 

Ku  and  Hina  went  out  looking  up  and  watch- 
ing the  cloud  of  rainbow  colors  floating  in  the 
sky.  Strong,  easy  winds  blew  and  carried  this 


120       LEGENDS  OF  GODS  AXD  GHOSTS 

cloud  out  over  the  ocean.  The  navel-string  had 
not  been  cut  off,  so  Anuenue  broke  off  part  and 
threw  it  into  the  ocean,  where  it  became  the 
Hee-makoko,  a  blood-red  squid.  This  is  the 
legendary  origin  of  that  kind  of  squid. 

Anuenue  passed  over  many  islands,  coming  at 
last  to  Waolani  to  the  temple  built  by  the 
gnomes  under  Kane  and  Kanaloa.  They  con- 
secrated the  child,  and  cut  off  another  part  of 
the  navel-cord.  Kanaloa  took  it  to  the  Nuuanu 
pali  back  of  Honolulu,  to  the  place  called  Ka- 
ipu-o-Lono.  Kane  and  Kanaloa  consulted  about 
servants  to  live  with  the  boy,  and  decided  that 
they  must  have  only  ugly  ones,  who  would  not 
be  desired  as  wives  by  their  boy.  Therefore 
they  gathered  together  the  lame,  crooked,  de- 
formed, and  blind  among  the  gnome  people. 
There  were  hundreds  of  these  living  in  different 
homes,  and  performing  different  tasks.  Anuenue 
was  the  ruler  over  all  of  them.  This  child  was 
named  Kahanai-a-ke-Akua  (the  one  adopted 
by  the  gods).  He  was  given  a  very  high  tabu 
by  Kane  and  Kanaloa.  No  one  was  allowed  to 
stand  before  him  and  no  person's  shadow  could 
fall  upon  him. 

Hina  again  conceived.  The  signs  of  this  child 
appeared  in  the  heavens  and  were  seen  on  Oahu. 
Kane  wanted  to  send  Lanihuli  and  Waipuhia, 
their  daughters,  living  near  the  pali  of  Waolani 


THE  MISTY  PALI,  NUUANU 


THE  MAID  OF   THE  GOLDEN  CLOUD    121 

and  Nuuanu.     The  girls  asked  where  they  should 

go- 
Kane  said:  "  We  send  you  to  the  land  Kuai-he- 
lani,  a  land  far  distant  from  Hawaii,  to  get  the 
child  of  Hina.  If  the  parents  ask  you  about 
your  journey,  tell  them  you  have  come  for  the 
child.  Tell  our  names  and  refer  to  Mo-o-inanea. 
You  must  now  look  at  the  way  by  which  to  go 
to  Kuai-he-larii. 

They  looked  and  saw  a  great  bird — Iwa.  They 
got  on  this  bird  and  were  carried  far  up  in  the 
heavens.  By  and  by  the  bird  called  two  or  three 
times.  The  girls  were  frightened  and  looking 
down  saw  the  bright  shining  land  Kuai-he-lani 
below  them.  The  bird  took  them  to  the  door  of 
Ku's  dwelling-place. 

Ku  and  Hina  were  caring  for  a  beautiful  girl- 
baby.  They  looked  up  and  saw  two  fine  women 
at  their  door.  They  invited  them  in  and  asked 
whence  they  came  and  why  they  travelled. 

The  girls  told  them  they  were  sent  by  the  gods 
Kane  and  Kanaloa.  Suddenly  a  new  voice  was 
heard.  Mo-o-inanea  was  by  the  house.  She 
called  to  Ku  and  to  Hina,  telling  them  to  give 
the  child  into  the  hands  of  the  strangers,  that 
they  might  take  her  to  Waka,  a  great  priestess, 
to  be  brought  up  by  her  in  the  ohia  forests  of 
the  island  of  Hawaii.  She  named  that  girl  Pali- 
ula,  and  explained  to  the  parents  that  when 


122   LEGENDS  OF  GODS  AND  GHOSTS 

Paliula  should  grow  up,  to  be  married,  the  boy 
of  Waolani  should  be  her  husband.  The  girls 
then  took  the  babe.  They  were  all  carried  by 
the  bird,  Iwa,  far  away  in  the  sky  to  Waolani, 
where  they  told  Kane  and  Kanaloa  the  message 
or  prophecy  of  Mo-o-inanea. 

The  gods  sent  Iwa  with  the  child  to  Waka,  on 
Hawaii,  to  her  dwelling-place  in  the  districts 
of  Hilo  and  Puna  where  she  was  caring  for  all 
kinds  of  birds  in  the  branches  of  the  trees  and 
among  the  flowers. 

Waka  commanded  the  birds  to  build  a  house 
for  Paliula.  This  was  quickly  done.  She  com- 
manded the  bird  Iwa  to  go  to  Nuumea-lani,  a 
far-off  land  above  Kuai-he-lani,  the  place  wrhere 
Mo-o-inanea  was  now  living. 

It  was  said  that  Waka,  by  her  magic  power, 
saw  in  that  land  two  trees,  well  cared  for  by 
multitudes  of  servants;  the  name  of  one  was 
"Makalei."  This  was  a  tree  for  fish.  All 
kinds  of  fish  would  go  to  it.  The  second  was 
"Kalala-ika-wai."  This  was  the  tree  used  for 
getting  all  kinds  of  food.  Call  this  tree  and 
food  would  appear. 

Waka  wanted  Mo-o-inanea  to  send  these  trees 
to  Hawaii. 

Mo-o-inanea  gave  these  trees  to  Iwa,  who 
brought  them  to  Hawaii  and  gave  them  to  Waka. 
Waka  rejoiced  and  took  care  of  them.  The 


THE  MAID  OF   THE  GOLDEN  CLOUD    123 

bird  went  back  to  Waolani,  telling  Kane  and 
Kanaloa  all  the  journey  from  first  to  last. 

The  gods  gave  the  girls  resting-places  in  the 
fruitful  lands  under  the  shadow  of  the  beautiful 
Nuuanu  precipices. 

Waka  watched  over  Paliula  until  she  grew 
up,  beautiful  like  the  moon  of  Mahea-lani 
(full  moon) . 

The  fish  tree,  Makalei,  which  made  the  fish 
of  all  that  region  tame,  was  planted  by  the  side 
of  running  water,  in  very  restful  places  spreading 
all  along  the  river-sides  to  the  seashore.  Fish 
came  to  every  stream  where  the  trees  grew,  and 
filled  the  waters. 

The  other  tree  was  planted  and  brought  pre- 
pared food  for  Paliula.  The  hidden  land 
where  this  place  was  has  always  been  called 
Paliula,  a  beautiful  green  spot — a  home  for 
fruits  and  flowers  and  birds  in  a  forest  wilderness. 

When  Paliula  had  grown  up,  Waka  went  to 
Waolani  to  meet  Kane,  Kanaloa,  and  Anuenue. 
There  she  saw  Kahanai-a-ke-Akua  (the  boy 
brought  up  by  the  gods)  and  desired  him  for 
Paliula's  husband.  There  was  no  man  so 
splendid  and  no  woman  so  beautiful  as  these 
two.  The  caretakers  decided  that  they  must 
be  husband  and  wife. 

Waka  returned  to  the  island  Hawaii  to  pre- 
pare for  the  coming  of  the  people  from  Waolani. 


124       LEGENDS  OF  GODS  AND  GHOSTS 

Waka  built  new  houses  finer  and  better  than 
the  first,  and  covered  them  with  the  yellow 
feathers  of  the  Mamo  bird  with  the  colors  of  the 
rainbow  resting  over.  Anuenue  had  sent  some 
of  her  own  garments  of  rainbows. 

Then  Waka  went  again  to  Waolani  to  talk 
with  Kane  and  Kanaloa  and  their  sister  Anuenue. 

They  said  to  her:  " You  return,  and  Anuenue 
will  take  Kahanai  and  follow.  When  the  night 
of  their  arrival  comes,  lightning  will  play  over 
all  the  mountains  above  Waolani  and  through 
the  atmosphere  all  around  the  temple,  even  to 
Hawaii.  After  a  while,  around  your  home  the 
leaves  of  the  trees  will  dance  and  sing  and  the 
ohia-trees  themselves  bend  back  and  forth  shak- 
ing their  beautiful  blossoms.  Then  you  may 
know  that  the  Rainbow  Maiden  and  the  boy 
are  by  your  home  on  the  island  of  Hawaii. 

Waka  returned  to  her  home  in  the  tangled 
forest  above  Hilo.  There  she  met  her  adopted 
daughter  and  told  her  about  the  coming  of  her 
husband. 

Soon  the  night  of  rolling  thunder  and  flashing 
lightning  came.  The  people  of  all  the  region 
around  Hilo  were  filled  with  fear.  Kane-hekili 
(flashing  lightning)  was  a  miraculous  body 
which  Kane  had  assumed.  He  had  gone  before 
the  boy  and  the  rainbow,  flashing  his  way  through 
the  heavens. 


THE  MAID  OF  THE  GOLDEN  CLOUD    125 

The  gods  had  commanded  Kane-hekili  to 
dwell  in  the  heavens  in  all  places  wherever  the 
gods  desired  him  to  be,  so  that  he  could  go 
wherever  commanded.  He  always  obeyed  with- 
out questioning. 

The  thunder  and  lightning  played  over  ocean 
and  land  while  the  sun  was  setting  beyond  the 
islands  in  the  west. 

After  a  time  the  trees  bent  over,  the  leaves 
danced  and  chanted  their  songs.  The  flowers 
made  a  glorious  halo  as  they  swayed  back  and 
forth  in  their  dances. 

Kane  told  the  Rainbow  Maiden  to  take  their 
adopted  child  to  Hawaii-nui-akea. 

When  she  was  ready,  she  heard  her  brothers 
calling  the  names  of  trees  which  were  to  go  with 
her  on  her  journey.  Some  of  the  legends  say 
that  Laka,  the  hula-god,  was  dancing  before  the 
two.  The  tree  people  stood  before  the  Rainbow 
Maiden  and  the  boy,  ready  to  dance  all  the  way 
to  Hawaii.  The  tree  people  are  always  restless 
and  in  ceaseless  motion.  The  gods  told  them 
to  sing  together  and  dance.  Two  of  the  tree 
people  were  women,  Ohia  and  Lamakea. 
Lamakea  is  a  native  whitewood  tree.  There 
are  large  trees  at  Waialae  in  the  mountains  of 
the  island  Oahu.  Ohia  is  a  tree  always  full  of 
fringed  red  blossoms.  They  were  very  beauti- 
ful in  their  wind  bodies.  They  were  kupuas, 


126       LEGENDS  OF  GODS  AND  GHOSTS 

or  wizards,  and  could  be  moving  trees  or  dancing 
women  as  they  chose. 

The  Rainbow  Maiden  took  the  boy  in  her 
arms  up  into  the  sky,  and  with  the  tree  people 
went  on  her  journey.  She  crossed  over  the 
islands  to  the  mountains  of  the  island  Hawaii, 
then  went  down  to  find  Paliula. 

She  placed  the  tree  people  around  the  house 
to  dance  and  sing  with  soft  rustling  noises. 

Waka  heard  the  chants  of  the  tree  people  and 
opened  the  door  of  the  glorious  house,  calling  for 
Kahanai  to  come  in.  When  Paliula  saw 
him,  her  heart  fluttered  with  trembling  delight, 
for  she  knew  this  splendid  youth  was  the  husband 
selected  by  Waka,  the  prophetess.  Waka  called 
the  two  trees  belonging  to  Paliula  to  bring 
plenty  of  fish  and  food. 

Then  Waka  and  Anuenue  left  their  adopted 
children  in  the  wonderful  yellow  feather  house. 

The  two  young  people,  when  left  together, 
talked  about  their  birthplaces  and  their  parents. 
Paliula  first  asked  Kahanai  about  his  land  and 
his  father  and  mother.  He  told  her  that  he  was 
the  child  of  Ku  and  Hina  from  Kuai-he-lani, 
brought  up  by  Kane  and  the  other  gods  at 
Waolani. 

The  girl  went  out  and  asked  Waka  about  her 
parents,  and  learned  that  this  was  her  first-born 
brother,  who  was  to  be  her  husband  because 


THE  MAID  OF   THE  GOLDEN  CLOUD    127 

they  had  very  high  divine  blood.  Their  descend- 
ants would  be  the  chiefs  of  the  people.  This 
marriage  was  a  command  from  parents  and 
ancestors  and  Mo-o-inanea. 

She  went  into  the  house,  telling  the  brother 
who  she  was,  and  the  wish  of  the  gods. 

After  ten  days  they  were  married  and  lived 
together  a  long  time. 

At  last,  Kahanai  desired  to  travel  all  around 
Hawaii.  In  this  journey  he  met  Poliahu,  the 
white-mantle  girl  of  Mauna  Kea,  the  snow-cov- 
ered mountain  of  the  island  Hawaii. 

Meanwhile,  in  Kuai-he-lani,  Ku  and  Hina 
were  living  together.  One  day  Mo-o-inanea 
called  to  Hina,  telling  her  that  she  would  be  the 
mother  of  a  more  beautiful  and  wonderful  child 
than  her  other  two  children.  This  child  should 
live  in  the  highest  places  of  the  heavens  and 
should  have  a  multitude  of  bodies  which  could 
be  seen  at  night  as  well  as  in  the  day. 

Mo-o-inanea  went  away  to  Nuumea-lani  and 
built  a  very  wonderful  house  in  Ke-alohi-lani 
(shining  land),  a  house  always  turning  around 
by  day  and  by  night  like  the  ever  moving  clouds, 
indeed,  it  was  built  of  all  kinds  of  clouds  and 
covered  with  fogs.  There  she  made  a  spring 
of  flowing  water  and  put  it  outside  for  the  coming 
child  to  have  as  a  bath.  There  she  planted  the 
seeds  of  magic  flowers,  Kanikawi  and  Kanikawa, 


128       LEGENDS  OF  GODS  AND  GHOSTS 

legendary  plants  of  old  Hawaii.  Then  she 
went  to  Kuai-he-lani  and  found  Ku  and  Hina 
asleep.  She  took  a  child  out  of  the  top  of  the 
head  of  Hina  and  carried  it  away  to  the  new 
home,  naming  it  Ke-ao-mele-mele  (the  yellow 
cloud),  the  Maiden  of  the  Golden  Cloud,  a  won- 
derfully beautiful  girl. 

No  one*  with  a  human  body  was  permitted  to 
come  to  this  land  of  Nuumea-lani.  No  kupuas 
were  allowed  to  make  trouble  for  the  child. 

The  ao-opua  (narrow-pointed  clouds)  were 
appointed  watchmen  serving  Ke-ao-mele-mele, 
the  Maiden  of  the  Golden  Cloud. 

All  the  other  clouds  were  servants:  the  ao- 
opua-ka-kohiaka  (morning  clouds),  ao-opua- 
ahiahi  (evening  clouds),  ao-opua-aumoe  (night 
clouds),  ao-opua-kiei  (peeking  clouds),  ao-opua- 
aha-lo  (down-looking  clouds),  ao-opua-ku  (image- 
shaped  clouds  rising  at  top  of  sea),  opua-hele 
(morning-flower  clouds),  opua-noho-mai  (resting 
clouds),  opua-mele-mele  (gold-colored  clouds), 
opua-lani  (clouds  high  up),  ka-pae-opua  (at 
surface  of  sea  or  clouds  along  the  horizon),  ka- 
lani-opua  (clouds  up  above  horizon),  ka-ma- 
kao-ka-lani  (clouds  in  the  eye  of  the  sun),  ka- 
wele-lau-opua  (clouds  highest  in  the  sky). 

All  these  clouds  were  caretakers  watching  for 
the  welfare  of  that  girl.  Mo-o-inanea  gave  them 
their  laws  for  service. 


THE  MAID  OF   THE  GOLDEN  CLOUD    129 

She  took  Ku-ke-ao-loa  (the  long  cloud  of  Ku) 
and  put  him  at  the  door  of  the  house  of  clouds, 
with  great  magic  power.  He  was  to  be  the 
messenger  to  all  the  cloud-lands  of  the  parents 
and  ancestors  of  this  girl. 

"The  Eye  of  the  Sun"  was  the  cloud  with 
magic  power  to  see  all  things  passing  under- 
neath near  or  far. 

Then  there  was  the  opua-alii,  cloud-chief  with 
the  name  Ka-ao-opua-ola  (the  sharp-pointed 
living  cloud).  This  was  the  sorcerer  and  as- 
tronomer, never  weary,  never  tired,  knowing 
and  watching  over  all  things. 

Mo-o-inanea  gave  her  mana-nui,  or  great  magic 
power,  to  Ke-ao-mele-mele — with  divine  tabus. 
She  made  this  child  the  heir  of  all  the  divine 
islands,  therefore  she  was  able  to  know  what 
was  being  done  everywhere.  She  understood 
how  the  Kahanai  had  forsaken  his  sister  to  live 
with  Poliahu.  So  she  went  to  Hawaii  to  aid' 
her  sister  Paliula. 

When  Mo-o-inanea  had  taken  the  child  from 
the  head  of  Hina,  Ku  and  Hina  were  aroused. 
Ku  went  out  and  saw  wonderful  cloud  images 
standing  near  the  house,  like  men.  Ku  and 
Hina  watched  these  clouds  shining  and  changing 
colors  in  the  light  of  the  dawn,  as  the  sun  ap- 
peared. The  light  of  the  sun  streamed  over 
the  skies.  For  three  days  these  changing  clouds 


130       LEGENDS  OF  GODS  AND  GHOSTS 

were  around  them.  Then  in  the  midst  of  these 
clouds  appeared  a  strange  land  of  the  skies  sur- 
rounded by  the  ao-opua  (the  narrow-pointed 
clouds).  In  the  night  of  the  full  moon,  the  aka 
(ghost)  shadow  of  that  land  leaped  up  into  the 
moon  and  became  fixed  there.  This  was  the 
Alii-wahine-o-ka-malu  (the  queen  of  shadows), 
dwelling  in  the  moon. 

Ku  and  Hina  did  not  understand  the  meaning 
of  these  signs  or  shadows,  so  they  went  back  into 
the  house,  falling  into  deep  sleep. 

Mo-o-inanea  spoke  to  Hina  in  her  dreams,  say- 
ing that  these  clouds  were  signs  of  her  daughter 
born  from  the  head — a  girl  having  great  knowl- 
edge and  miraculous  power  in  sorcery,  who 
would  take  care  of  them  in  their  last  days.  They 
must  learn  all  the  customs  of  kilo-kilo,  or  sorcery. 

Mo-o-inanea  again  sent  Ku-ke-ao-loa  to  the 
house  of  Ku,  that  cloud  appearing  as  a  man  at 
their  door. 

They  asked  who  he  was.  He  replied:  "I 
am  a  messenger  sent  to  teach  you  the  sorcery  or 
witcheries  of  cloud-land.  You  must  have  this 
knowledge  that  you  may  know  your  cloud- 
daughter.  Let  us  begin  our  work  at  this  time." 

They  all  went  outside  the  house  and  sat  down 
on  a  stone  at  the  side  of  the  door. 

Ku-ke-ao-loa  looked  up  and  called  Mo-o- 
inanea  by  name.  His  voice  went  to  Ke-alohi- 


THE  MAID  OF  THE  GOLDEN  CLOUD    131 

lani,  and  Mo-o-inanea  called  for  all  the  clouds 
to  come  with  their  ruler  Ke-ao-mele-mele. 

"Arise,  O  yellow  cloud, 
Arise,  O  cloud— the  eye  of  the  sun, 
Arise,  O  beautiful  daughters  of  the  skies, 
Shine  in  the  eyes  of  the  sun,  arise! " 

Ke-ao-mele-mele  arose  and  put  on  her  glorious 
white  kapas  like  the  snow  on  Mauna  Kea.  At 
this  time  the  cloud  watchmen  over  Kuai-he-lani 
were  revealing  their  cloud  forms  to  Hina  and  Ku. 
The  Long  Cloud  told  Hina  and  Ku  to  look 
sharply  into  the  sky  to  see  the  meaning  of  all  the 
cloud  forms  which  were  servants  of  the  divine 
chiefess,  their  habits  of  meeting,  moving,  sepa- 
rating, their  forms,  their  number,  the  stars  ap- 
pearing through  them,  the  fixed  stars  and  moving 
clouds,  the  moving  stars  and  moving  clouds,  the 
course  of  the  winds  among  the  different  clouds. 

When  he  had  taught  Ku  and  Hina  the  sorcery 
of  cloud-land,  he  disappeared  and  returned  to 
Ke-alohi-lani. 

Some  time  afterward,  Ku  went  out  to  the  side 
of  their  land.  He  saw  a  cloud  of  very  beautiful 
form,  appearing  like  a  woman.  This  was  resting 
in  the  sky  above  his  head.  Hina  woke  up, 
missed  Ku,  looked  out  and  saw  Ku  sitting  on 
the  beach  watching  the  clouds  above  him.  She 
went  to  him  and  by  her  power  told  him  that 
he  had  the  desire  to  travel  and  that  he  might 


132       LEGENDS  OF  GODS  AND  GHOSTS 

go  on  his  journey  and  find  the  woman  of  his 
vision. 

A  beautiful  chiefess,  Hiilei,  was  at  that  time 
living  in  one  of  the  large  islands  of  the  heavens. 
Ku  and  Hina  went  to  this  place.  Ku  married 
Hiilei,  and  Hina  found  a  chief  named  Olopana 
and  married  him.  Ku  and  Hiilei  had  a  red- 
skin child,  a  boy,  whom  they  named  Kau-mai- 
liula  (twilight  resting  in  the  sky).  This  child 
was  taken  by  Mo-o-inanea  to  Ke-alohi-lani  to 
live  with  Ke-ao-mele-mele.  Olopana  and  Hina 
had  a  daughter  whom  they  called  Kau-lana-iki- 
pokii  (beautiful  daughter  of  sunset),  who  was 
taken  by  Ku  and  Hiilei. 

Hina  then  called  to  the  messenger  cloud  to 
come  and  carry  a  request  to  Mo-o-inanea  that 
Kau-mai-liula  be  given  to  her  and  Olopana. 
This  was  done.  So  they  were  all  separated  from 
each  other,  but  in  the  end  the  children  were 
taken  to  Hawaii. 

Meanwhile  Paliula  was  living  above  Hilo 
with  her  husband  Kahanai-a-ke-Akua  (adopted 
son  of  the  gods)l  Kahanai  became  restless  and 
determined  to  see  other  parts  of  the  land,  so  he 
started  on  a  journey  around  the  islands.  He  soon 
met  a  fine  young  man  Waiola  (wrater  of  life). 

Waiola  had  never  seen  any  one  so  glorious  in 
appearance  as  the  child  of  the  gods,  so  he  fell 
down  before  him,  saying:  "I  have  never  seen 


THE  MAID  OF   THE  GOLDEN  CLOUD    133 

any  one  so  divine  as  you.  You  must  have  come 
from  the  skies.  I  will  belong  to  you  through 
the  coming  years." 

The  chief  said,  "I  take  you  as  my  aikane 
[bosom  friend]  to  the  last  days." 

They  went  down  to  Waiakea,  a  village  by  Hilo, 
and  met  a  number  of  girls  covered  with  wreaths 
of  flowers  and  leaves.  Kahanai  sent  Waiola 
to  sport  with  them.  He  himself  was  of  too 
high  rank.  One  girl  told  her  brother  Kanuku 
to  urge  the  chief  to  come  down,  and  sent  him 
leis.  He  said  he  could  not  receive  their  gift, 
but  must  wear  his  own  lei.  He  called  for  his 
divine  caretaker  to  send  his  garlands,  and  imme- 
diately the  most  beautiful  rainbows  wrapped 
themselves  around  his  neck  and  shoulders,  fall- 
ing down  around  his  body. 

Then  he  came  down  to  Waiakea.  The  chief 
took  Kanuku  also  as  a  follower  and  went  on 
up  the  coast  to  Hamakua. 

The  chief  looked  up  Mauna  Kea  and  there 
saw  the  mountain  women,  who  lived  in  the  white 
land  above  the  trees.  Poliahu  stood  above  the 
precipices  in  her  kupua-ano  (wizard  character), 
revealing  herself  as  a  very  beautiful  woman 
wearing  a  white  mantle. 

When  the  chief  and  his  friends  came  near  the 
cold  place  where  she  was  sitting,  she  invited 
them  to  her  home,  inland  and  mountainward. 


134       LEGENDS  OF  GODS  AND  GHOSTS 

The  chief  asked  his  friends  to  go  with  him  to  the 
mountain  house  of  the  beauty  of  Mauna  Kea. 

They  were  well  entertained.  Poliahu  called 
her  sisters,  Lilinoe  and  Ka-lau-a-kolea,  beautiful 
girls,  and  gave  them  sweet-sounding  shells  to 
blow.  All  through  the  night  they  made  music 
and  chanted  the  stirring  songs  of  the  grand 
mountains.  The  chief  delighted  in  Poliahu  and 
lived  many  months  on  the  mountain. 

One  morning  Paliula  in  her  home  above  Hilo 
awoke  from  a  dream  in  which  she  saw  Poliahu 
and  the  chief  living  together,  so  she  told  Waka, 
asking  if  the  dream  were  true.  Waka,  by  her 
magic  power,  looked  over  the  island  and  saw 
the  three  young  men  living  with  the  three 
maidens  of  the  snow  mantle.  She  called  with  a 
penetrating  voice  for  the  chief  to  return  to  his 
own  home.  She  went  in  the  form  of  a  great 
bird  and  brought  him  back. 

But  Poliahu  followed,  met  the  chief  secretly 
and  took  him  up  to  Mauna  Kea  again,  covering 
the  mountain  with  snow  so  that  Waka  could 
not  go  to  find  them. 

Waka  and  the  bird  friends  of  Paliula  could 
not  reach  the  mountain-top  because  of  the  cold. 
Waka  went  to  Waolani  and  told  Anuenue  about 
Paliula's  trouble. 

Anuenue  was  afraid  that  Kane  and  Kanaloa 
might  hear  that  the  chief  had  forsaken  his  sister, 


THE  MAID  OF   THE  GOLDEN  CLOUD    135 

and  was  much  troubled,  so  she  asked  Waka  to 
go  with  her  to  see  Mo-o-inanea  at  Ke-alohi-lani, 
but  the  gods  Kane  and  Kanaloa  could  not 
be  deceived.  They  understood  that  there  was 
trouble,  and  came  to  meet  them. 

Kane  told  Waka  to  return  and  tell  the  girl  to 
be  patient;  the  chief  should  be  punished  for 
deserting  her. 

Waka  returned  and  found  that  Paliula  had 
gone  away  wandering  in  the  forest,  picking  lehua 
flowers  on  the  way  up  toward  the  Lua  Pele,  the 
volcano  pit  of  Pele,  the  goddess  of  fire.  There 
she  had  found  a  beautiful  girl  and  took  her  as 
an  aikane  (friend)  to  journey  around  Hawaii. 
They  travelled  by  way  of  the  districts  of  Puna, 
Kau,  and  Kona  to  Waipio,  where  she  saw  a  fine- 
looking  man  standing  above  a  precipice  over 
which  leaped  the  wonderful  mist-falls  of  Hiilawe. 
This  young  chief  married  the  beautiful  girl 
friend  of  Paliula. 

Poliahu  by  her  kupua  power  recognized 
Paliula,  and  told  the  chief  that  she  saw  her  with 
a  new  husband. 

Paliula  went  on  to  her  old  home  and  rested 
many  days.  Waka  then  took  her  from  island  to 
island  until  they  were  near  Oahu.  When  they 
came  to  the  beach,  Paliula  leaped  ashore  and 
went  up  to  Manoa  Valley.  There  she  rushed 
into  the  forest  and  climbed  the  ridges  and  preci- 


136        LEGENDS  OF  GODS  'AND  GHOSTS 

pices.     She  wandered  through  the  rough  places, 
her  clothes  torn  and  ragged. 

Kane  and  Kanaloa  saw  her  sitting  on  the 
mountain-side.  Kane  sent  servants  to  find  her 
and  bring  her  to  live  with  them  at  Waolani. 
When  she  came  to  the  home  of  the  gods  in 
Nuuanu  Valley  she  thought  longingly  of  her 
husband  and  sang  this  mele: 

"  Lo,  at  Waolani  is  my  lei  of  the  blood-red  rain, 
The  lei  of  the  misty  rain  gathered  and  put  together, 
Put  together  in  my  thought  with  tears. 
Spoiled  is  the  body  by  love, 
Dear  in  the  eyes  of  the  lover. 
My  brother,  the  first-born, 
Return,  oh,  return,  my  brother." 

Paliula,  chanting  this,  turned  away  from  Wao- 
lani to  Waianae  and  dwelt  for  a  time  with  the 
chiefess  Kalena. 

While  Paliula  was  living  with  the  people  of 
the  cold  winds  of  Waianae  she  wore  leis  of 
mokahana  berries  and  fragrant  grass,  and  was 
greatly  loved  by  the  family.  She  went  up  the 
mountain  to  a  great  gulch.  She  lay  down  to 
sleep,  but  heard  a  sweet  voice  saying,  "You 
cannot  sleep  on  the  edge  of  that  gulch."  She 
was  frequently  awakened  by  that  voice.  She 
wrent  on  up  the  mountain-ridges  above  Waianae. 
At  night  when  she  rested  she  heard  the  voices 
again  and  again.  This  was  the  voice  of  Hii-lani- 
wai,  who  was  teaching  the  hula  dance  to  the 


THE  MAID  OF   THE  GOLDEN  CLOUD    137 

girls  of  Waianae.  Paliula  wanted  to  see  the 
one  who  had  such  a  sweet  voice,  so  went  along 
the  pali  and  came  to  a  hula  house,  but  the  house 
was  closed  tight  and  she  could  not  look  in. 

She  sat  down  outside.  Soon  Hii-lani-wai 
opened  the  door  and  saw  Paliula  and  asked  her 
to  come  in.  It  was  the  first  time  Paliula  had 
seen  this  kind  of  dancing.  Her  delight  in  the 
dance  took  control  of  her  mind,  and  she  forgot 
her  husband  and  took  Hii-lani-wai  as  her  aikane, 
dwelling  with  her  for  a  time. 

One  day  they  went  out  into  the  forest.  Kane 
had  sent  the  dancing  trees  from  Waolani  to 
meet  them.  While  in  the  forest  they  heard  the 
trees  singing  and  dancing  like  human  beings. 
Hii-lani-wai  called  this  a  very  wonderful  thing. 
Paliula  told  her  that  she  had  seen  the  trees  do 
this  before.  The  trees  made  her  glad. 

They  went  down  to  the  seaside  and  visited 
some  days.  Paliula  desired  a  boat  to  go  to 
the  island  of  Kauai.  The  people  told  them  of 
the  dangerous  waters,  but  the  girls  were  stub- 
born, so  they  were  given  a  very  small  boat. 
Hii-lani-wai  was  steering,  and  Paliula  was  pad- 
dling and  bailing  out  the  water.  The  anger  of 
the  seas  did  not  arise.  On  the  way  Paliula  fell 
asleep,  but  the  boat  swiftly  crossed  the  channel. 
Their  boat  was  covered  with  all  the  colors  of 
the  rainbow.  Some  women  on  land  at  last  saw 


them  and  beckoned  ?  :or  them 

to  come 

Ma'u-aka  (shadow  of  peace)  was  the  most 

kimi  ^ok  them  to  her  hv 

becoming  no: 

and     Her  solves  and 

.  Ke-ao-ni 

ien  and  .inea  at 

dan*.  the 

ce.    The  Uvo- 

.liula,  yov. 

h  Poliahu 

\V: 


THE  MAID  OF  THE  GOLDEN  CLOUD  139 

she  would  go  and  live  with  her  sister.  Mo-o-ina- 
nea  approved  of  the  thought  and  gave  her  all 
kinds  of  kupua  power.  She  told  her  to  go  and 
see  the  god  Kane,  who  would  tell  her  what  to  do. 

At  last  she  started  on  her  journey  with  her 
watching  clouds.  She  went  to  see  Hina  and 
Olopana,  and  Ku  and  Hiilei.  She  saw  Kau- 
mai-liula  (twilight  resting  in  the  sky),  who  was 
very  beautiful,  like  the  fair  red  flowers  of  the 
ohia  in  the  shadows  of  the  leaves  of  the  tree. 
She  determined  to  come  back  and  marry  him 
after  her  journey  to  Oahu. 

When  she  left  Kuai-he-lani  with  her  followers 
she  flew  like  a  bird  over  the  waves  of  the  sea. 
Soon  she  passed  Niihau  and  came  to  Kauai  to 
the  place  where  Paliula  was  dancing,  and  as 
a  cloud  with  her  cloud  friends  spied  out  the  land. 
The  soft  mists  of  her  native  land  were  scattered 
over  the  people  by  these  clouds  above  them. 
Paliula  was  reminded  of  her  birth-land  and 
the  loved  people  of  her  home. 

Ke-ao-mele-mele  saw  the  beauty  of  the  dance 
and  understood  the  love  expressed  in  the  chant. 
She  flew  away  from  Kauai,  crossed  the  channel, 
came  to  Waolani,  met  Kane  and  Kanaloa  and 
told  them  she  had  come  to  learn  from  them  what 
was  the  right  thing  to  do  for  the  sister  and  the 
husband  who  had  deserted  her.  Kane  suggested 
a  visit  to  Hawaii  to  see  Paliula  and  the  chief, 


140       LEGENDS  OF  GODS  AND  GHOSTS 

so  she  flew  over  the  islands  to  Hawaii.  Then 
she  went  up  the  mountain  with  the  ao-pii-kai 
(a  cloud  rising' from  the  sea  and  climbing  the 
mountain)  until  she  saw  Poliahu  and  her  beau- 
tiful sisters. 

Poliahu  looked  down  the  mountain-side  and 
saw  a  woman  coming,  but  she  looked  again  and 
the  woman  had  disappeared.  In  a  little  while 
a  golden  cloud  rested  on  the  summit  of  the 
mountain.  It  was  the  maid  in  her  cloud  body 
watching  her  brother  and  the  girl  of  the  white 
mountains.  For  more  than  twrenty  days  she 
remained  in  that  place.  Then  she  returned  to 
Waolani  on  Oahu. 

Ke-ao-mele-mele  determined  to  learn  the 
hulas  and  the  accompanying  songs.  Kane  told 
her  she  ought  to  learn  these  things.  There  was 
a  fine  field  for  dancing  at  the  foot  of  the  moun- 
tain near  Waolani,  and  Kane  had  planted  a 
large  kukui-tree  by  its  side  to  give  it  shade. 

Kane  and  his  sister  Anuenue  went  to  this  field 
and  sat  down  in  their  place.  The  daughters  of 
Nuuanu  Pali  were  there.  Kane  sent  Ke-ao- 
mele-mele  after  the  dancing-goddess,  Kapo, 
who  lived  at  Mauna  Loa.  She  was  the  sister 
of  the  poison-gods  and  knew  the  art  of  sorcery. 
Ke-ao-mele-mele  took  gifts,  went  to  Kapo,  made 
offerings,  and  thus  for  the  first  time  secured  a 
goddess  for  the  hula. 


*•••' /*•:*/  •/ 
•    •  . 


• 

•..•••••:••  :- 
•/••"•* 

'•**.•  •    •  *•**•  •••" 


THE  MAID  OF  THE  GOLDEN  CLOUD    141 

Kapo  taught  Ke-ao-mele-mele  the  chants  and 
the  movements  of  the  different  hulas  until  she 
was  very  skilful.  She  flew  over  the  seas  to  Oahu 
and  showed  the  gods  her  skill.  Then,  she  went 
to  Kauai,  danced  on  the  surf  and  in  the  clouds 
and  above  the  forests  and  in  the  whirlwinds. 
Each  night  she  went  to  one  of  the  other  islands, 
danced  in  the  skies  and  over  the  waters,  and 
returned  home.  At  last  she  went  to  Hawaii 
to  Mauna  Kea,  where  she  saw  Kahanai,  her 
brother.  She  persuaded  him  to  leave  the  maiden 
of  the  snow  mantle  and  return  to  Waolani. 
Paliula  and  her  friends  had  returned  to  the 
home  with  Waka,  where  she  taught  the  leaves 
of  clinging  vines  and  the  flowers  and  leaves  on 
the  tender  swinging  branches  of  the  forest  trees 
new  motions  in  their  dances  with  the  many 
kinds  of  winds. 

One  day  Kahanai  saw  signs  among  the  stars 
and  in  the  clouds  which  made  him  anxious  to 
travel,  so  he  asked  Kane  for  a  canoe.  Kane 
called  the  eepa  and  the  menehune  people  and 
told  them  to  make  canoes  to  carry  Kahanai  to 
his  parents. 

These  boats  were  made  in  the  forests  of  Wao- 
lani. When  the  menehunes  finished  their  boat 
they  carried  it  down  Nuuanu  Valley  to  Puunui. 
There  they  rested  and  many  of  the  little  folk 
came  to  help,  taking  the  canoe  down,  step  by 


142       LEGENDS  OF  GODS  AXD  GHOSTS 

step,  to  the  mouth  of  the  Xuuanu  stream,  where 
they  had  the  aid  of  the  river  to  the  ocean. 

The  menehunes  left  the  boat  floating  in  the 
water  and  went  back  to  Waolani.  Of  the  fain7 
people  it  was  said:  ''Xo  task  is  difficult.  It  is 
the  work  of  one  hand." 

On  the  way  down  Xuuanu  Valley  the  mene- 
hunes came  to  Ka-opua-ua  (storm  cloud).  They 
heard  the  shouting  of  other  people  and  hurried 
along  until  they  met  the  Xamunawa  people, 
the  eepas,  earning  a  boat,  pushing  it  down. 
When  they  told  the  eepas  that  the  chief  had 
already  started  on  his  journey  with  double 
canoes,  the  eepas  left  their  boat  there  to  slowly 
decay,  but  it  is  said  that  it  lasted  many  cent- 
uries. 

The  people   who   made   this  boat   were   the 
second  class  of  the  little  people  living  at  Wao- 
lani, having  the  characters  of  human  beings 
having  also  the  power  of  the  fairy  people.     These 
were  the  men  of  the  time  of  Kane  and  the  gods. 

Kahanai  and  his  friends  were  in  their  boat 
when  a  strong  wind  swept  down  Xuuanu,  c_ 
ing  the  dry  leaves  of  the  mountains  and  sweep- 
ing them  into  the  sea.  The  waves  were  white 
as  the  boat  was  blown  out  into  the  ocean.  Ka- 
hanai steered  by  magic  power,  and  the  boat  like 
lightning  swept  away  from  the  islands  to  the 
homes  of  Ku  and  Hina.  The  strong  wind  and 


THE  MAID  OF  THE  GOLDEN  CLOUD    143 

the  swift  current  were  with  the  boat,  and  the 
voyage  was  through  the  waves  like  swift  light- 
ning flashing  through  clouds. 

Ku  and  Hiilei  saw  the  boat  coming.  Its 
signs  were  in  the  heavens.  Ku  came  and  asked 
the  travellers,  "  What  boat  is  this,  and  from  what 
place  has  it  come?" 

Kahanai  said,  "This  boat  has  come  from  Wao- 
lani,  the  home  of  the  gods  Kane  and  Kanaloa 
and  of  Ke-ao-mele-mele." 

Then  Ku  asked  again,  " Whose  child  are  you?" 
He  replied,  "The  son  of  Ku  and  Hina." 
"How  many  other  children  in  your  family?" 
He  said:    "There  are  three  of  us.     I  am  the 
boy  and  there  are  two  sisters,  Paliula  and  Ke- 
ao-mele-mele.    I  have  been  sent  by  Ke-ao-mele- 
mele   to   get   Kau-mai-liula   and   Kau-lana-iki- 
pokii  to  go  to  Oahu." 

Ku  and  his  wife  agreed  to  the  call  of  the  mes- 
senger for  their  boy  Kau-mai-liula. 

When  Kahanai  saw  him  he  knew  that  there 
was  no  other  one  so  fine  as  this  young  man  who 
quickly  consented  to  go  to  Oahu  with  his  servants. 
Ku  called  for  some  beautiful  red  boats  with 
red  sails,  red  paddles, — everything  red.  Four 
good  boatmen  were  provided  for  each  boat,  men 
who  came  from  the  land  of  Ulu-nui — the  land 
of  the  yellow  sea  and  the  black  sea  of  Kane — 
and  obeyed  the  call  of  Mo-o-inanea.  They  had 


144       LEGENDS  OF  GODS  AND  GHOSTS 

kupua  power.  They  were  relatives  of  Kane 
and  Kanaloa. 

The  daughter  of  Hina  and  Olopana,  Kau- 
lana-iki-pokii,  cried  to  go  with  her  brother,  but 
Mo-o-inanea  called  for  her  dragon  family  to  make 
a  boat  for  her  and  ordered  one  of  the  sorcerer 
dragons  to  go  with  her  and  guard  her.  They 
called  the  most  beautiful  shells  of  the  sea  to 
become  the  boats  for  the  girl  and  her  attendants. 
They  followed  the  boats  of  Kahanai.  With  one 
stroke  of  the  paddles  the  boats  passed  through 
the  seas  around  the  home  of  the  gods.  With 
the  second  stroke  they  broke  through  all  the 
boundaries  of  the  great  ocean  and  with  the  third 
dashed  into  the  harbor  of  old  Honolulu,  then 
known  as  Kou. 

W'hen  the  boats  of  Kahanai  and  Kau-mai-liula 
came  to  the  surf  of  Mamala,  there  wras  great 
shouting  inland  of  Kou,  the  voices  of  the  eepas 
of  Waolani.  Mists  and  rainbows  rested  over 
Waolani.  The  menehunes  gathered  in  great 
multitudes  at  the  call  of  Kane,  who  had  seen  the 
boats  approaching. 

The  menehune  people  ran  down  to  lift  up  the 
boats  belonging  to  the  young  chief.  They  made 
a  line  from  Waolani  to  the  sea.  They  lifted  up 
the  boats  and  passed  them  from  hand  to  hand 
without  any  effort,  shouting  with  joy. 

While  these  chiefs  were  going  up  to  Waolani, 


THE  MAID  OF  THE  GOLDEN  CLOUD    145 

Ke-ao-mele-mele  came  from  Hawaii  in  her  cloud 
boats. 

Kane  had  told  the  menehunes  to  prepare 
houses  quickly  for  her.  It  was  done  like  the 
motion  of  the  eye. 

Ke-ao-mele-mele  entered  her  house,  rested, 
and  after  a  tune  practised  the  hula. 

The  chiefs  also  had  houses  prepared,  which 
they  entered. 

The  shell  boats  found  difficulty  in  entering 
the  bay  because  the  other  boats  were  in  the  way. 
So  they  turned  off  to  the  eastern  side  of  the 
harbor.  Thus  the  ancient  name  of  that  side 
was  given  Ke-awa-lua  (the  second  harbor,  or 
the  second  landing-place  in  the  harbor).  Here 
they  landed  very  quietly.  The  shell  boats  be- 
came very  small  and  Kau-lana  and  her  com- 
panions took  them  and  hid  them  in  their  clothes. 
They  went  along  the  beach,  saw  some  fish.  The 
attendants  took  them  for  the  girl.  This  gave 
the  name  Kau-lana-iki-pokii  to  that  place  to  this 
day.  As  they  went  along,  the  dragon  friend 
made  the  signs  of  a  high  chief  appear  over  the 
girl.  The  red  rain  and  arching  bow  were  over 
her,  so  the  name  was  given  to  that  place,  Ka-ua- 
koko-ula  (blood  rain),  which  is  the  name  to  this 
day. 

The  dragon  changed  her  body  and  carried  the 
girl  up  Nuuanu  Valley  very  swiftly  to  the  house 


146        LEGENDS   OF  GODS  AND  GHOSTS 

of  Ke-ao-mele-mele  (the  maiden  of  the  golden 
cloud)  without  the  knowledge  of  Kane  and  the 
others.  They  heard  the  hula  of  Ke-ao-mele-mele. 
Soon  she  felt  that  some  one  was  outside,  and 
looking  saw  the  girl  and  her  friend,  with  the 
signs  of  a  chief  over  her. 
So  she  called: 

"Is  that  you,  O  eye  of  the  day? 
O  lightning-like  eye  from  Kahiki, 
The  remembered  one  coming  to  me. 
The  strong  winds  have  been  blowing, 
Trembling  comes  into  my  breast, 
A  stranger  perhaps  is  outside, 
A  woman  whose  sign  is  the  fog, 
A  stranger  and  yet  my  young  sister, 
The  flower  of  the  divine  home-land, 
The  wonderful  land  of  the  setting  sun 
Going  down  into  the  deep  blue  sea. 
You  belong  to  the  white  ocean  of  Kane, 
You  are  Kau-lana-iki-pokii, 
The  daughter  of  the  sunset, 
The  woman  coming  in  the  mist, 
In  the  thunder  and  the  flash  of  lightning 
Quivering  in  the  sky  above. 
Light  falls  on  the  earth  below. 
The  sign  of  the  chief  ess, 
The  woman  high  up  in  the  heavens, 
Kau-lana-iki-pokii, 
Enter,  enter,  here  am  I." 

Those  outside  heard  the  call  and  understood 
that  Ke-ao-mele-mele  knew  who  they  were. 
They  entered  and  saw  her  in  all  the  beauty  of 
her  high  divine  blood. 

They  kissed.  Kau-lana  told  how  she  had 
come.  Ke-ao-mele-mele  told  the  dragon  to  go 


THE  MAID  OF  THE  GOLDEN  CLOUD    147 

and  stay  on  the  mountain  by  the  broken  pali  at 
the  head  of  Nuuanu  Valley.  So  she  went  to 
the  precipice  and  became  the  watchman  of  that 
place.  She  was  the  first  dragon  on  the  islands. 
She  watched  with  magic  power.  Later,  Mo-o- 
inanea  came  with  many  dragons  to  watch  over 
the  islands.  Ke-ao-mele-mele  taught  her  young 
sister  the  different  hulas  and  meles,  so  that  they 
were  both  alike  in  their  power. 

When  the  young  men  heard  hula  voices  in  the 
other  houses  they  thought  they  would  go  and 
see  the  dancers.  At  the  hour  of  twilight  Wao- 
lani  shook  as  if  in  an  earthquake,  and  there  was 
thunder  and  lightning. 

The  young  men  and  Anuenue  went  to  the 
house  and  saw  the  girls  dancing,  and  wondered 
how  Kau-lana  had  come  from  the  far-off  land. 

Ke-ao-mele-mele  foretold  the  future  for  the 
young  people.  She  told  Kau-lana  that  she 
would  never  marry,  but  should  have  magic 
medicine  power  for  all  coming  days,  and  Kahanai 
should  have  the  power  over  all  customs  of  priests 
and  sorcerers  and  knowledge  of  sacrifices,  and 
should  be  the  bosom  friend  of  the  medicine- 
goddess.  She  said  that  they  would  all  go  to 
Waipio,  Hawaii.  Kane,  Kanaloa,  and  Anuenue 
approved  of  her  commands. 

Ke-ao-mele-mele  sent  Kau-lana  to  Hawaii  to 
tell  Paliula  to  come  and  live  with  them  at  Waipio 


148       LEGENDS  OF  GODS  AND  GHOSTS 

and  find  Kahanai  once  more.  Kau-lana  has- 
tened to  Hawaii  in  her  shell  boat.  She  called, 
"O  my  red  shell  boat  of  the  deep  blue  sea  and 
the  black  sea,  come  up  to  me." 

The  shell  boat  appeared  on  the  surface  of  the 
sea,  floating.  The  girl  was  carried  swiftly  to 
Hawaii.  There  she  found  Waka  and  Paliula 
and  took  them  to  Waipio.  They  lived  for  a 
time  there,  then  all  went  to  Waolani  to  com- 
plete the  marriage  of  Ke-ao-mele-mele  to  Kau- 
mai-liula. 

Kane  sent  Waka  and  Anuenue  for  Ku  and 
Hiilei,  Hina  and  Olopana  with  Mo-o-inanea  to 
come  to  Oahu. 

Mo-o-inanea  prepared  large  ocean-going  canoes 
for  the  two  families,  but  she  and  her  people  went 
in  their  magic  boats. 

Mo-o-inanea  told  them  they  would  never 
return  to  these  lands,  but  should  find  their  future 
home  in  Hawaii. 

Waka  went  on  Ku's  boat,  Anuenue  was  with 
Hina.  Ku  and  his  friends  looked  back,  the  land 
was  almost  lost;  they  soon  saw  nothing  until  the 
mountains  of  Oahu  appeared  before  them. 

They  landed  at  Heeia  on  the  northern  side  of 
the  Nuuanu  precipice,  went  over  to  Waolani, 
and  met  all  the  family  who  had  come  before. 

Before  Mo-o-inanea  left  her  land  she  changed 
it,  shutting  up  all  the  places  where  her  family 


THE  MAID  OF  THE  GOLDEN  CLOUD    149 

had  lived.  She  told  all  her  kupua  dragon  family 
to  come  with  her  to  the  place  where  the  gods 
had  gone.  Thus  she  made  the  old  lands  entirely 
different  from  any  other  lands,  so  that  no 
other  persons  but  gods  or  ghosts  could  live  in 
them. 

Then  she  rose  up  to  come  away.  The  land 
was  covered  with  rainclouds,  heavy  and  black. 
The  land  disappeared  and  is  now  known  as  "The 
Hidden  Land  of  Kane." 

She  landed  on  Western  Oahu,  at  Waialua,  so 
that  place  became  the  home  of  the  dragons,  and 
it  was  filled  with  the  dragons  from  Waialua  to 
Ewa. 

This  was  the  coming  of  dragons  to  the  Ha- 
waiian Islands. 

At  the  time  of  the  marriage  of  Ke-ao-mele-mele 
and  Kau-mai-liula,  the  Beautiful  Daughter  of 
Sunset  came  from  the  island  Hawaii  bringing 
the  two  trees  Makalei  and  Makuukao,  which 
prepared  cooked  food  and  fish.  When  she  heard 
the  call  to  the  marriage  she  came  with  the 
trees.  Makalei  brought  great  multitudes  of 
fish  from  all  the  ocean  to  the  Koo-lau-poko 
side  of  the  island  Oahu.  The  ocean  was  red 
with  the  fish. 

Makuukao  came  to  Nuuanu  Valley  with 
Kau-lana,  entered  Waolani,  and  provided  plenty 
of  food. 


150       LEGENDS  OF  GODS  AND  GHOSTS 

Then  Makalei  started  to  come  up  from  the 
sea. 

Kau-lana-iki-pokii  told  the  gods  and  people 
that  there  must  not  be  any  noise  when  that 
great  tree  came  up  from  the  sea.  They  must 
hear  and  remain  silent. 

When  the  tree  began  to  come  to  the  foot  of 
the  pali,  the  menehunes  and  eepas  were  aston- 
ished and  began  to  shout  with  a  great  voice,  for 
they  thought  this  was  a  mighty  kupua  from 
Kahiki  coming  to  destroy  them. 

When  they  had  shouted,  Makalei  fell  down 
at  the  foot  of  the  pali  near  Ka-wai-nui,  and  lies 
there  to  this  day.  So  this  tree  never  came  to 
Waolani  and  the  fish  were  scattered  around  the 
island. 

Kau-lana's  wrath  was  very  great,  and  he  told 
Kane  and  the  others  to  punish  these  noisy  ones, 
to  take  them  away  from  this  wonderful  valley 
of  the  gods.  He  said,  "No  family  of  these  must 
dwell  on  Waolani."  Thus  the  fairies  and  the 
gnomes  were  driven  away  and  scattered  over  the 
islands. 

For  a  long  time  the  Maiden  of  the  Golden 
Cloud  and  her  husband,  Twilight  Resting  in 
the  Sky,  ruled  over  all  the  islands  even  to  the 
mysterious  lands  of  the  ocean.  When  death 
came  they  laid  aside  their  human  bodies  and 
never  made  use  of  them  again — but  as  au- 


THE  MAID  OF  THE  GOLDEN  CLOUD    151 

makuas,  or  ghost-gods,  they  assumed  their  divine 
forms,  and  in  the  skies,  over  the  mountains  and 
valleys,  they  have  appeared  for  hundreds  of 
years  watching  over  and  cheering  their  descend- 
ants. 

NOTE. — See  now  article  on  "Dragon   Ghost-gods"   in 
the  Appendix. 


"DS  OF  GC 


XVI 
PUNA  AND  THE  DRAGON 

TWO  images  of  goddesses  were  c 
yellow  kapa  cloth,  and  worshipped  ir. 
temples.    One  was  Kiha-wahine,  a  noted  dr^ 
goddess,  and  the  c  Haumea,  wh : 

known  as  Papa,  the  i 
cestor-god  among  the  E 

Haumea  is  said  to  have  taken  as  her  b 
Puna,  a  chief  of  Oahu.     He  and  his  pe . 
going  around  the 
good,  and  they  wantec 
last  they  found  a  :: 
woman  was  floating  on  the  sea. 

She  called  to  P 
for  surf."     He  asked,  "Wr. 
She  answered,  "I  know  v  far 

outside."    She  desired  to  get  Puna, 
swam  way  out  in 

sight  nor  co'_  ::arp  peaks  of  the 

mountain 
each  other.     This  woman  was  Kiha- 

The  people  on  the  beach  wailed, 
take  canoes  to  help  them.    They  swam  over  to 
;kai.     Here  .E  on 


PUNA  AND  THE  DRAGON  153 

the  beach  and  went  inland.  They  came  to  the 
cave  house  of  the  woman.  He  saw  no  man 
inside  nor  did  he  hear  any  voice,  all  was  quiet. 

Puna  stayed  there  as  a  kind  of  prisoner  and 
obeyed  the  commands  of  the  woman.  She  took 
care  of  him  and  prepared  his  food.  They  lived 
as  husband  and  wife  for  a  long  time,  and  at  last 
his  real  body  began  to  change. 

Once  he  went  out  of  the  cave.  While  standing 
there  he  heard  voices,  loud  and  confused.  He 
wanted  to  see  what  was  going  on,  but  he  could 
not  go,  because  the  woman  had  laid  her  law  on 
him,  that  if  he  went  away  he  would  be  killed. 

He  returned  to  the  cave  and  asked  the  woman, 
"  What  is  that  noise  I  heard  from  the  sea?  "  She 
said:  "  Surf-riding,  perhaps,  or  rolling  the  maika 
stone.  Some  one  is  winning  and  you  heard  the 
shouts."  He  said,  "It  would  be  fine  for  me  to 
see  the  things  you  have  mentioned."  She  said, 
"To-morrow  will  be  a  good  time  for  you  to  go 
and  see." 

In  the  morning  he  went  down  to  the  sea  to  the 
place  where  the  people  were  gathered  together 
and  saw  many  sports. 

While  he  was  watching,  one  of  the  men,  Hinole, 
the  brother  of  his  wife,  saw  him  and  was  pleased. 
When  the  sports  were  through  he  invited  Puna 
to  go  to  their  house  and  eat  and  talk. 

Hinole  asked  him,  "Whence  do  you  come,  and 


154       LEGENDS  OF  GODS  AND  GHOSTS 

what  house  do  you  live  in?"  He  said,  "I  am 
from  the  mountains,  and  my  house  is  a  cave." 
Hinole  meditated,  for  he  had  heard  of  the  loss 
of  Puna  at  Oahu.  He  loved  his  brother-in-law, 
and  asked,  "How  did  you  come  to  this  place?" 
Puna  told  him  all  the  story.  Then  Hinole  told 
him  his  wife  was  a  goddess.  "When  you  return 
and  come  near  to  the  place,  go  very  easily  and 
softly,  and  you  will  see  her  in  her  real  nature,  as 
a  mo-o,  or  dragon;  but  she  knows  all  that  you 
are  doing  and  what  we  are  saying.  Now  listen 
to  a  parable.  Your  first  wife,  Haumea,  is  the 
first  born  of  all  the  other  women.  Think  of  the 
time  when  she  was  angry  with  you.  She  had 
been  sporting  with  you  and  then  she  said  in  a 
tired  way,  'I  want  the  water.'  You  asked,  'What 
water  do  you  want?'  She  said,  'The  water  from 
Poliahu  of  Mauna  Kea.'  You  took  a  water- jar 
and  made  a  hole  so  that  the  water  always  leaked 
out,  and  then  you  went  to  the  pit  of  Pele.  That 
woman  Pele  was  very  old  and  blear-eyed,  so  that 
she  could  not  see  you  well,  and  you  returned  to 
Haumea.  She  was  that  wife  of  yours.  If  you 
escape  this  mo-o  wife  she  will  seek  my  life.  It 
is  my  thought  to  save  your  life,  so  that  you  can 
look  into  the  eyes  of  your  first  wife." 

The  beautiful  dragon-woman  had  told  him  to 
cry  with  a  loud  voice  when  he  went  back  to  the 
cave.  But  when  Puna  was  going  back  he  went 


PUNA   AND  THE  DRAGON  155 

slowly  and  softly,  and  saw  his  wife  as  a  dragon, 
and  understood  the  words  of  Hinole.  He  tried 
to  hide,  but  was  trembling  and  breathing  hard. 

His  wife  heard  and  quickly  changed  to  a  human 
body,  and  cursed  him,  saying:  "  You  are  an  evil 
man  coming  quietly  and  hiding,  but  I  heard 
your  breath  when  you  thought  I  would  not  know 
you.  Perhaps  I  will  eat  your  eyes.  When  you 
were  talking  with  Hinole  you  learned  how  to 
come  and  see  me." 

The  dragon-goddess  was  very  angry,  but 
Puna  did  not  say  anything.  She  was  so  angry 
that  the  hair  on  her  neck  rose  up,  but  it  was  like 
a  whirlwind,  soon  quiet  and  the  anger  over. 
They  dwelt  together,  and  the  woman  trusted 
Puna,  and  they  had  peace. 

One  day  Puna  was  breathing  hard,  for  he  was 
thirsty  and  wanted  the  water  of  the  gods. 

The  woman  heard  his  breathing,  and  asked, 
"Why  do  you  breathe  like  this?"  He  said:  "I 
want  water.  We  have  dwelt  together  a  long 
time  and  now  I  need  the  water."  "What  water 
is  this  you  want?"  He  said,  "I  must  have  the 
water  of  Poliahu  of  Mauna  Kea,  the  snow- 
covered  mountain  of  Hawaii." 

She  said,  "Why  do  you  want  that  water?" 
He  said:  "The  water  of  that  place  is  cold  and 
heavy  with  ice.  In  my  youth  my  good  grand- 
parents always  brought  water  from  that  place 


156       LEGENDS  OF  GODS  AXD  GHOSTS 

for  me.  Wherever  I  went  I  carried  that  water 
with  me,  and  when  it  was  gone  more  would  be 
brought  to  me,  and  so  it  has  been  up  to  the  time 
that  I  came  to  dwell  with  you.  You  have  water 
and  I  have  been  drinking  it,  but  it  is  not  the  same 
as  the  water  mixed  with  ice,  and  heavy.  But 
I  would  not  send  you  after  it,  because  I  know  it 
is  far  away  and  attended  with  toil  unfit  for  you, 
a  woman." 

The  woman  bent  her  head  down,  then  lifted 
her  eyes,  and  said:  "Your  desire  for  water  is  not 
a  hard  thing  to  satisfy.  I  will  go  and  get  the 
water." 

Before  he  had  spoken  of  his  desire  he  had 
made  a  little  hole  in  the  water-jar,  as  Hinole  had 
told  him,  that  the  woman  might  spend  a  long 
time  and  let  him  escape. 

She  arose  and  went  away.  He  also  arose  and 
followed.  He  found  a  canoe  and  crossed  to 
Maui.  Then  he  found  another  boat  going  to 
Hawaii  and  at  last  landed  at  Kau. 

He  went  up  and  stood  on  the  edge  of  the  pit 
of  Pele.  Those  who  were  living  in  the  crater 
saw  him,  and  cried  out,  "Here  is  a  man,  a  hus- 
band for  our  sister."  He  quickly  went  down 
into  the  crater  and  dwelt  with  them.  He  told 
all  about  his  journey.  Pele  heard  these  words, 
and  said:  "Not  very  long  and  your  wife  will  be 
here  coming  after  you,  and  there  will  be  a  great 


PUNA  AND  THE  DRAGON  157 

battle,  but  we  will  not  let  you  go  or  you  will  be 
killed,  because  she  is  very  angry  against  you. 
She  has  held  you,  the  husband  of  our  sister 
Haumea.  She  should  find  her  own  husband  and 
not  take  what  belongs  to  another.  You  stay 
with  us  and  at  the  right  time  you  can  go  back 
to  your  wife." 

Kiha-wahine  went  to  Poliahu,  but  could  not 
fill  the  water-jar.  She  poured  the  water  in  and 
filled  the  jar,  but  when  the  jar  was  lifted  it 
became  light.  She  looked  back  and  saw  the 
water  lying  on  the  ground,  and  her  husband  far 
beyond  at  the  pit  of  Pele.  Then  she  became 
angry  and  called  all  the  dragons  of  Molokai, 
Lanai,  Maui,  Kahoolawe,  and  Hawaii. 

When  she  had  gathered  all  the  dragons  she 
went  up  to  Kilauea  and  stood  on  the  edge  of 
the  crater  and  called  all  the  people  below,  telling 
them  to  give  her  the  husband.  They  refused 
to  give  Puna  up,  crying  out:  "Where  is  your 
husband?  This  is  the  husband  of  our  sister;  he 
does  not  belong  to  you,  0  mischief-maker." 

Then  the  dragon-goddess  said,  "If  you  do  not 
give  up  this  man,  of  a  truth  I  will  send  quickly 
all  my  people  and  fill  up  this  crater  and  capture 
all  your  fires."  The  dragons  threw  their  drool- 
ing saliva  in  the  pit,  and  almost  destroyed  the 
fire  of  the  pit  where  Pele  lived,  leaving  Ka-moho- 
alii's  place  untouched. 


158       LEGENDS  OF  GODS  AND  GHOSTS 

Then  the  fire  moved  and  began  to  rise  with 
great  strength,  burning  off  all  the  saliva  of  the 
dragons.  Kiha-wahine  and  the  rest  of  the 
dragons  could  not  stand  the  heat  even  a  little 
while,  for  the  fire  caught  them  and  killed  a  large 
part  of  them  in  that  place.  They  tried  to  hide 
in  the  clefts  of  the  rocks.  The  earthquakes 
opened  the  rocks  and  some  of  the  dragons  hid, 
but  fire  followed  the  earthquakes  and  the  fleeing 
dragons.  Kiha-wahine  ran  and  leaped  down  the 
precipice  into  a  fish-pond  called  by  the  name  of 
the  shadow,  or  aka,  of  the  dragon,  Loko-aka 
(the  shadow  lake). 

So  she  was  imprisoned  in  the  pond,  husband- 
less,  scarcely  escaping  with  her  life.  When  she 
went  back  to  Molokai  she  meant  to  kill  Hinole, 
because  she  was  very  angry  for  his  act  in  aiding 
Puna  to  escape.  She  wanted  to  punish  him, 
but  Hinole  saw  the  trouble  coming  from  his 
sister,  so  arose  and  leaped  into  the  sea,  becoming 
a  fish  in  the  ocean. 

When  he  dove  into  the  sea  Kiha-wahine  went 
down  after  him  and  tried  to  find  him  in  the  small 
and  large  coral  caves,  but  could  not  catch  him. 
He  became  the  Hinalea,  a  fish  dearly  loved  by 
the  fishermen  of  the  islands.  The  dragon-goddess 
continued  seeking,  swimming  swiftly  from  place 
to  place. 

Ounauna  saw  her  passing  back  and  forth,  and 


PUNA  AND  THE  DRAGON  159 

said,  "What  are  you  seeking,  O  Kiha-wahine?" 
She  said,  "I  want  Hinole."  Ounauna  said: 
"Unless  you  listen  to  me  you  cannot  get  him, 
just  as  when  you  went  to  Hawaii  you  could  not 
get  your  husband  from  Pele.  You  go  and  get 
the  vine  inalua  and  come  back  and  make  a 
basket  and  put  it  down  in  the  sea.  After  a  while 
dive  down  and  you  will  find  that  man  has  come 
inside.  Then  catch  him." 

The  woman  took  the  vine,  made  the  basket, 
came  down  and  put  it  in  the  sea.  She  left  it 
there  a  little  while,  then  dove  down.  There  was 
no  Hinole  in  the  basket,  but  she  saw  him  swim- 
ming along  outside  of  the  basket.  She  went  up, 
waited  awhile,  came  down  again  and  saw  him 
still  swimming  outside.  This  she  did  again  and 
again,  until  her  eyes  were  red  because  she  could 
not  catch  him.  Then  she  was  angry,  and  went 
to  Ounauna  and  said:  "O  slave,  I  will  kill  you 
to-day.  Perhaps  you  told  the  truth,  but  I 
have  been  deceived,  and  will  chase  you  until 
you  die." 

Ounauna  said:  "Perhaps  we  should  talk  before 
I  die.  I  want  you  to  tell  me  just  what  you  have 
done,  then  I  will  know  whether  you  followed 
directions.  Tell  me  in  a  few  words.  Perhaps 
I  forgot  something." 

The  dragon  said,  "I  am  tired  of  your  words 
and  I  will  kill  you."  Then  Ounauna  said, 


160       LEGENDS  OF  GODS  AND  GHOSTS 

"Suppose  I  die,  what  will  you  do  to  correct  any 
mistakes  you  have  made?" 

Then  she  told  how  she  had  taken  vines  and 
made  a  basket  and  used  it.  Ounauna  said:  "I 
forgot  to  tell  you  that  you  must  get  some  sea 
eggs  and  crabs,  pound  and  mix  them  together 
and  put  them  inside  the  basket.  Put  the  mouth 
of  the  basket  down.  Leave  it  for  a  little  while, 
then  dive  down  and  find  your  brother  inside. 
He  will  not  come  out,  and  you  can  catch 
him."  This  is  the  way  the  Hinalea  is  caught  to 
this  day. 

After  she  had  caught  her  brother  she  took  him 
to  the  shore  to  kill  him,  but  he  persuaded  her 
to  set  him  free.  This  she  did,  compelling  him 
ever  after  to  retain  the  form  of  the  fish  Hinalea. 

Kiha-wahine  then  went  to  the  island  Maui 
and  dwelt  in  a  deep  pool  near  the  old  royal  town 
of  Lahaina. 

After  Pele  had  her  battle  with  the  dragons,  and 
Puna  had  escaped  according  to  the  directions  of 
Hinole,  he  returned  to  Oahu  and  saw  his  wife, 
Haumea,  a  woman  with  many  names,  as  if  she 
were  the  embodiment  of  many  goddesses. 

After  Puna  disappeared,  Kou  became  the  new 
chief  of  Oahu.  Puna  went  to  live  in  the  moun- 
tains above  Kalihi-uka.  One  day  Haumea  went 
out  fishing  for  crabs  at  Heeia,  below  the  precipice 
of  Koolau,  where  she  was  accustomed  to  go. 


:  :  :•:  :•.  ; 

«...  ••„• .  *,,•       .  . ;. 

*•  :    ::*•••.  ••.  •.  • . 
•Mi-tS*  vllij  &*.: ! 


BREADFRUIT-TREES 


PUNA   AND  THE  DRAGON  161 

Puna  came  to  a  banana  plantation,  ate,  and  lay 
down  to  rest.  He  fell  fast  asleep  and  the  watch- 
men of  the  new  chief  found  him.  They  took  his 
loin-cloth,  and  tied  his  hands  behind  his  back, 
bringing  him  thus  to  Kou,  who  killed  him  and 
hung  the  body  in  the  branches  of  a  breadfruit- 
tree.  It  is  said  that  this  was  at  Wai-kaha-lulu 
just  below  the  steep  diving  rocks  of  the  Nuuanu 
stream. 

When  Haumea  returned  from  gathering  moss 
and  fish  to  her  home  in  Kalihi-uka,  she  heard  of 
the  death  of  her  husband.  She  had  taken  an 
akala  vine,  made  a  pa-u,or  skirt,  of  it,  and  tied 
it  around  her  when  she  went  fishing,  but  she  for- 
got all  about  it,  and  as  she  hurried  down  to  see 
the  body  of  her  husband,  all  the  people  turned 
to  look  at  her,  and  shouted  out,  "This  is  the  wife 
of  the  dead  man." 

She  found  Puna  hanging  on  the  branches. 
Then  she  made  that  breadfruit-tree  open.  Leav- 
ing her  pa-u  on  the  ground  where  she  stood, 
she  stepped  inside  the  tree  and  bade  it  close 
about  her  and  appear  the  same  as  before. 
The  akala  of  which  the  pa-u  had  been  made 
lay  where  it  was  left,  took  root  and  grew  into  a 
large  vine. 

The  fat  of  the  body  of  Puna  fell  down  through 
the  branches  and  the  dogs  ate  below  the  tree. 
One  of  these  dogs  belonged  to  the  chief  Kou. 


162       LEGENDS  OF  GODS  AND  GHOSTS 

It  came  back  to  the  house,  played  with  the  chief, 
then  leaped,  caught  him  by  the  throat  and  killed 
him. 

NOTE.— This  is  the  same  legend  as  "The  Wonderful 
Breadfruit  Tree"  published  in  the  "Legends  of  Old 
Honolulu,"  but  the  names  are  changed  and  the  time  is 
altered  from  the  earliest  days  of  Hawaiian  lore  to  the 
almost  historic  period  of  King  Kakuhihewa,  whose  under- 
chief  mentioned  in  this  legend  gave  the  name  to  Old 
Honolulu,  as  for  centuries  it  bore  the  name  "  Kou."  The 
legend  is  new,  however,  in  so  far  as  it  gives  the  account 
of  the  infatuation  of  Puna  for  Kiha-wahine,  the  dragon- 
goddess,  and  his  final  escape  from  her. 


KE-AU-NINI  163 

XVII 
KE-AU-NINI 

KU-AHA-ILO  was  a  demon  who  had  no 
parents.  His  great  effort  was  to  find  some- 
thing to  eat — men  or  any  other  kind  of  food.  He 
was  a  kupua — one  who  was  sometimes  an  animal 
and  sometimes  a  man.  He  was  said  to  be  the 
father  of  Pele,  the  goddess  of  volcanic  fires. 

Nakula-uka  and  Nakula-kai  were  the  parents 
of  Hiilei,  who  was  the  mother  of  Ke-au-nini. 
Nakula-kai  told  her  husband  that  she  was  with 
child.  He  told  her  that  he  was  glad,  and  if  it 
were  a  boy  he  would  name  him,  but  if  a  girl  she 
should  name  the  child. 

The  husband  went  out  fishing,  and  Nakula-kai 
went  to  see  her  parents,  Kahuli  and  Kakela. 
The  hot  sun  was  rising,  so  she  put  leaves  over 
her  head  and  came  to  the  house.  Her  father 
was  asleep.  She  told  her  mother  about  her 
condition.  Kahuli  awoke  and  turning  over 
shook  the  land  by  his  motion,  i.e.,  the  far-away 
divine  land  of  Nuu-mea-lani.  He  asked  his 
daughter  why  she  had  come,  and  when  she  told 
him  he  studied  the  signs  and  foretold  the  birth 
of  a  girl  who  should  be  named  Hina. 


164       LEGENDS  OF  GODS  AND  GHOSTS 

Kahuli's  wife  questioned  his  knowledge.  He 
said:  "I  will  prepare  awa  in  a  cup,  cover  it  with 
white  kapa,  and  chant  a  prayer.  I  will  lift  the 
cover,  and  if  the  awa  is  still  there  I  am  at  fault. 
If  the  awa  has  disappeared  I  am  correct.  It  will 
be  proved  by  the  awa  disappearing  that  a  girl 
will  be  born. 

"I  was  up  above  Niihau. 

0  Ku!     O  Kane!     O  Lono! 

1  have  dug  a  hole, 
Planted  the  bamboo; 
The  bamboo  has  grown; 
Find  that  bamboo! 

It  has  grown  old. 

The  green -barked  bamboo  has  a  green  bark; 

The  white-barked  bamboo  has  a  white  bark. 

Fragments  of  rain  are  stinging  the  skin — 

Rain  fell  that  day  in  storms, 

Water  pouring  in  streams. 

Mohoalii  is  by  the  island, 

Island  cut  off  at  birth  from  the  mainland; 

Many  islands  as  children  were  born." 

A  girl  was  born,  and  the  grandparents  kept  the 
child,  calling  her  Hina.  She  cried,  and  the  grand- 
mother took  her  in  her  arms  and  sang: 

"Fishing,  fishing,  your  father  is  fishing, 
Catching  the  opoa-pea." 

Nakula-kai  went  down  to  her  home.  Her  hus- 
band returned  from  fishing.  He  said  he  thought 
another  child  was  born.  He  had  heard  the 
thunder,  but  no  storm.  She  told  him  that  a 
boy  was  born.  Nakula-uka  named  that  boy 
Ke-au-miki  (stormy  or  choppy  current).  Ten 


KE-AU-NINI  165 

days  afterward  another  boy  was  born.  He  was 
named  Ke-au-kai  (current  toward  the  beach). 

These  children  had  no  food  but  awa.  Their 
hair  was  not  cut.  They  were  taken  inside  a 
tabu  temple  and  brought  up.  Nakula-uka  and 
his  wife  after  a  long  time  had  another  girl  named 
Hiilei  (lifted  like  a  lei  on  the  head).  The  grand- 
parents took  the  child.  She  was  very  beautiful 
and  was  kept  tabu.  Her  husband  should  be 
either  a  king  or  a  male  kupua  of  very  high  birth. 
When  she  had  grown  up  she  heard  noises  below 
her  woodland  home  several  times,  and  she  was 
very  curious.  She  was  told,  "That  comes  from 
the  surf-riding." 

Hiilei  wanted  to  go  down  and  see.  The 
grandmother  said,  "Do  not  go,  for  it  would  mean 
your  death."  Once  more  came  the  noise,  and 
she  was  told  it  was  "spear- throwing."  The  girl 
wanted  to  know  how  that  was  done.  The  grand- 
parents warned  her  that  there  was  great  danger, 
saying:  "The  path  is  full  of  trouble.  Dragons 
lie  beside  the  way.  Ku-aha-ilo,  the  mo-o 
[dragon],  is  travelling  through  the  sky,  the 
clouds,  the  earth,  and  the  forest.  His  tongue  is 
thrusting  every  way  to  find  food.  He  is  almost 
starved,  and  now  plans  to  assume  his  human 
form  and  come  to  Nuu-mea-lani,  seeking  to  find 
some  one  for  food.  You  should  not  go  down  to 
the  beach  of  Honua-lewa  [the  field  of  sports]." 


1 66       LEGENDS  OF  GODS  AND  GHOSTS 

But  Hiilei  was  very  persistent,  so  the  grand- 
mother at  last  gave  permission,  saying:  "I  will 
let  you  go,  but  here  are  my  commands.  You  are 
quite  determined  to  go  down,  but  listen  to  me. 
Ku-aha-ilo  is  very  hungry,  and  is  seeking  food 
these  days.  When  you  go  down  to  the  grove  of 
kukui-trees,  there  Ku-aha-ilo  will  await  you  and 
you  will  be  afraid  that  he  will  catch  you.  Do  not 
be  afraid.  Pass  that  place  bravely.  Go  on  the 
lower  side — the  valley-side — and  you  cannot  be 
touched.  When  that  one  sees  you  he  will  change 
into  his  god-body  and  stand  as  a  mo-o.  Do 
not  show  that  you  are  afraid.  He  cannot  touch 
you  unless  you  are  afraid  and  flee.  Keep  your 
fear  inside  and  give  'Aloha'  and  say,  'You  are  a 
strangely  beautiful  one.'  The  dragon  will  think 
you  are  not  afraid.  Then  that  mo-o  will  take 
another  body.  He  will  become  'a  great  cater- 
pillar. Caterpillars  will  surround  you.  You 
must  give  'Aloha'  and  praise.  Thus  you  must 
do  with  all  the  mysterious  bodies  of  Ku-aha-ilo 
without  showing  any  fear.  Then  Ku-aha-ilo 
will  become  a  man  and  will  be  your  husband." 

So  the  girl  went  down,  dressed  gorgeously  by 
the  grandmother  in  a  skirt  of  rainbow  colors, 
flowers  of  abundant  perfumes — nothing  about 
her  at  fault. 

She  came  to  the  kukui  grove  and  looked  all 
around,  seeing  nothing,  but  passing  further  along 


KE-A  U-NINI  167 

she  saw  a  mist  rising.  A  strong  wind  was  com- 
ing. The  sun  was  hot  in  the  sky,  making  her 
cheeks  red  like  lehua  flowers.  She  went  up 
some  high  places  looking  down  on  the  sea.  Then 
she  heard  footsteps  behind  her.  She  looked 
back  and  saw  a  strange  body  following.  She 
became  afraid  and  trembled,  but  she  remembered 
the  words  of  her  grandmother,  and  turned  and 
said,  "Aloha,"  and  the  strange  thing  went  away. 
She  went  on  and  again  heard  a  noise  and  looked 
back.  A  whirlwind  was  coming  swiftly  after 
her.  Then  there  was  thunder  and  lightning. 

Hiilei  said:  "Aloha.  Why  do  you  try  to  make 
me  afraid?  Come  in  your  right  body,  for  I  know 
that  you  are  a  real  man." 

Everything  passed  away.  She  went  on  again, 
but  after  a  few  steps  she  felt  an  earthquake. 
Afraid,  she  sat  down.  She  saw  a  great  thing 
rising  like  a  cloud  twisting  and  shutting  out  the 
sun,  moving  and  writhing — a  great  white  piece 
of  earth  in  front  of  a  whirlwind. 

She  was  terribly  frightened  and  fell  flat  on  the 
ground  as  if  dead.  Then  she  heard  the  spirit 
of  her  grandmother  calling  to  her  to  send  away 
her  fear,  saying:  "This  is  the  one  of  whom  I  told 
you.  Don't  be  afraid."  She  looked  at  the  cloud, 
and  the  white  thing  became  omaomao  (green). 
Resolutely  she  stood  up,  shook  her  rainbow 
skirt  and  flowers.  The  perfumes  were  scattered 


168       LEGENDS  OF  GODS  AND  GHOSTS 

in  the  air  and  she  started  on.  Then  the  dragons, 
a  multitude,  surrounded  her,  climbing  upon  her 
to  throw  her  down.  Her  skin  was  creeping,  but 
she  remembered  her  grandmother  and  said: 
"Alas,  O  most  beautiful  ones,  this  is  the  first 
time  I  have  ever  seen  you.  If  my  grandmother 
were  here  we  would  take  you  back  to  our  home 
and  entertain  you,  and  you  should  be  my  play- 
mates. But  I  cannot  return,  so  I  must  say 
'Farewell."' 

Then  the  dragons  disappeared  and  the  cater- 
pillars came  into  view  after  she  had  gone  on  a 
little  way.  The  caterpillars'  eyes  were  protrud- 
ing as  they  rose  up  and  came  against  her,  but 
she  said,  "Aloha." 

Then  she  saw  another  form  of  Ku-aha-ilo — a 
stream  of  blood  flowing  like  running  water.  She 
was  more  frightened  than  at  any  other  time,  and 
cried  to  her  grandfather:  "E  Kahuli,  I  am 
afraid!  Save  my  life,  O  my  grandfather!"  He 
did  not  know  she  had  gone  down.  He  told  his 
wife  that  he  sawr  Ku-aha-ilo  surrounding  some- 
one on  the  path.  He  went  into  his  temple  and 
prayed: 

"Born  is  the  night, 
Born  is  the  morning, 
Born  is  the  thunder, 
Born  is  the  lightning, 
Born  is  the  heavy  rain, 
Born  is  the  rain  which  calk  us; 
The  clouds  of  the  sky  gather." 


KE-AU-NINI  169 

Then  Kahuli  twisted  his  kapa  clothes  full  of 
lightning  and  threw  them  into  the  sky.  A  fierce 
and  heavy  rain  began  to  fall.  Streams  of  water 
rushed  toward  the  place  where  Hiilei  stood  fight- 
ing with  that  stream  of  blood  in  which  the  dragon 
was  floating.  The  blood  was  all  washed  away 
and  the  dragon  became  powerless. 

Ku-aha-ilo  saw  that  he  had  failed  in  all  these 
attempts  to  terrify  Hiilei.  His  eyes  flashed  and 
he  opened  his  mouth.  His  tongue  was  thrusting 
viciously  from  side  to  side.  His  red  mouth  was 
like  the  pit  of  Pele.  His  teeth  were  gnashing, 
his  tail  lashing. 

Hiilei  stood  almost  paralyzed  by  fear,  but  re- 
membered her  grandmother.  She  felt  that  death 
was  near  when  she  faced  this  awful  body  of 
Ku-aha-ilo.  But  she  hid  her  fear  and  called  a 
welcome  to  this  dragon.  Then  the  dragon  fell 
into  pieces,  which  all  became  nothing.  The 
fragments  flew  in  all  directions. 

While  Hiilei  was  watching  this,  all  the  evil 
disappeared  and  a  handsome  man  stood  before 
her.  Hiilei  asked  him  gently,  "Who  are  you, 
and  from  what  place  do  you  come?"  He  said, 
"I  am  a  man  of  this  place."  "No,"  said  Hiilei, 
"you  are  not  of  this  land.  My  grandparents 
and  I  are  the  only  ones.  This  is  our  land.  From 
what  place  do  you  come?"  He  replied:  "I  am 
truly  from  the  land  above  the  earth,  and  I  have 


1 70       LEGENDS  OF  GODS  AND  GHOSTS 

come  to  find  a  wife  for  myself.  Perhaps  you  will 
be  my  wife."  She  said  that  she  did  not  want  a 
husband  at  that  time.  She  wanted  to  go  down 
to  the  sea. 

He  persuaded  her  to  marry  him  and  then  go 
down  and  tell  her  brothers  that  she  had  married 
Ku-aha-ilo.  If  a  boy  was  born  he  must  be  called 
Ke-au-nini-ula-o-ka-lani  (the  red,  restful  current 
of  the  heavens) .  This  would  be  their  only  child. 
He  gave  her  signs  for  the  boy,  saying,  "When 
the  boy  says  to  you,  'Where  is  my  father?'  you 
can  tell  him,  'Here  is  the  stick  or  club  Kaaona 
and  this  malo  or  girdle  Ku-ke-anuenue.'  He 
must  take  these  things  and  start  out  to  find  me." 
He  slowly  disappeared,  leaving  Hiilei  alone.  She 
went  down  to  the  sea.  The  people  saw  her 
coming,  a  very  beautiful  woman,  and  they 
shouted  a  glad  welcome. 

She  went  out  surf-riding,  sported  awhile,  and 
then  her  grandfather  came  and  took  her  home. 
After  a  time  came  the  signs  of  the  birth  of  a  chief. 
Her  son  was  born  and  named  Ke-au-nini.  This 
was  in  the  land  Kuai-he-lani.  Kahuli  almost 
turned  over.  The  land  was  shaken  and  tossed. 
This  was  one  of  the  divine  lands  from  which  the 
ancestors  of  the  Hawaiians  came.  Pii-moi,  a 
god  of  the  sun,  asked  Akoa-koa,  the  coral,  "What 
is  the  matter  with  the  land?  "  Akoa-koa  replied, 
"There  is  a  kupua — a  being  with  divine  powers — 


KE-AU-NINI  171 

being  born,  with  the  gifts  of  Ku-aha-ilo."  Pii- 
moi  was  said  to  be  below  Papaku-lolo,  taking  care 
of  the  foundation  of  the  earth.  The  brothers 
were  in  their  temple.  Ke-au-kai  heard  the  signs 
in  the  leaves  and  knew  that  his  sister  had  a  child, 
and  proposed  to  his  brother  to  go  over  and  get 
the  child.  The  mother  had  left  it  on  a  pile  of 
sugar-cane  leaves.  They  met  their  sister  and 
asked  for  the  child.  Then  they  took  it,  wrapped 
it  in  a  soft  kapa  and  went  back  to  the  temple. 
The  temple  drum  sounded  as  they  came  in, 
beaten  by  invisible  hands. 

The  boy  grew  up.  The  mother  after  a  time 
wanted  to  see  the  child,  and  went  to  the  temple. 
She  had  to  wait  a  little,  then  the  boy  came  out 
and  said  he  would  soon  come  to  her.  She  re- 
joiced to  see  such  a  beautiful  boy  as  her  Ke-au- 
nini-ula-o-ka-lani.  They  talked  and  rejoiced  in 
their  mutual  affection.  An  uncle  came  and  sent 
her  away  for  a  time..  The  boy  returned  to  the 
temple,  and  his  uncle  told  him  he  could  soon  go 
to  be  with  his  mother.  Then  came  an  evil  night 
and  the  beating  of  the  spirit  drum.  A  mist 
covered  the  land.  There  was  wailing  among  the 
menehunes  (fairy  folk).  Ke-au-nini  went  away 
covered  by  the  mist,  and  no  one  saw  him  go. 

He  came  to  his  grandfather's  house,  saw  an 
old  man  sleeping  and  a  war-club  by  the  door.  He 
took  this  club  and  lifted  it  to  strike  the  old  man, 


172       LEGENDS  OF  GODS  AND  GHOSTS 

but  the  old  man  caught  the  club.  The  boy 
dropped  it  and  tried  to  catch  the  old  man.  The 
old  man  held  him  and  asked  who  he  was  and  to 
what  family  he  belonged.  The  boy  said:  "I 
belong  to  Kahuli  and  Kakela,  to  Nakula-uka  and 
Nakula-kai.  I  am  the  son  of  Ku-aha-ilo  and 
Hiilei.  I  have  been  brought  up  by  Ke-au-miki 
and  Ke-au-kai.  I  seek  my  mother." 

The  old  man  arose,  took  his  drum  and  beat  it. 
Hiilei  and  her  mother  came  out  to  meet  the  boy. 
They  put  sacrifices  in  their  temple  for  him  and 
chanted  to  their  ancestor-gods: 

"O  Keke-hoa  lani,  dwell  here; 
Here  are  wind  and  rain." 

By  and  by  Ke-au-nini  asked  his  mother,  "  Where 
is  my  father?"  She  told  him:  "You  have  no 
father  in  the  lands  of  the  earth.  He  belongs  to 
the  atmosphere  above.  You  cannot  go  to  find 
him.  He  never  told  me  the  path- way  to  his 
home.  You  had  better  stay  with  me."  He 
replied:  "No  I  cannot  stay  here.  I  must  go  to 
find  my  father."  He  was  very  earnest  in  his 
purpose. 

His  mother  said:  "If  you  make  a  mistake,  your 
father  will  kill  you  and  then  eat  you  and  take 
all  your  lands.  He  will  destroy  the  forests  and 
the  food  plants,  and  all  will  be  devoured  by  your 
father.  His  kingdom  is  tabu.  If  you  go,  take 
great  care  of  the  gifts,  for  with  these  things  you 


KE-AU-NINI  173 

succeed,  but  without  them  you  die."  She  showed 
him  the  war-club  and  the  rainbow-girdle,  and 
gave  them  into  his  care.  The  boy  took  the 
gifts,  kissed  his  mother,  went  outside  and 
looked  up  into  the  sky. 

He  saw  wonderful  things.  A  long  object 
passed  before  him,  part  of  which  was  on  the  earth, 
but  the  top  was  lost  in  the  clouds.  This  was 
Niu-loa-hiki,  one  of  the  ancestor-gods  of  the 
night.  This  was  a  very  tall  cocoanut-tree,  from 
which  the  bark  of  cocoanuts  fell  in  the  shape 
of  boats.  He  took  one  of  these  boats  in  his 
hands,  saying,  "How  can  I  ride  in  this  small 
canoe? " 

He  went  down  to  the  sea,  put  the  bark  boat  in 
the  water,  got  in  and  sailed  away  until  the  land 
of  Nuu-mea-lani  was  lost.  His  uncle,  Ke-au-kai, 
saw  him  going  away,  and  prayed  to  the  aumakuas 
(ancestral  ghost-gods)  to  guard  the  boy.  The 
boy  heard  the  soft  voice  of  the  far-off  surf,  and 
as  he  listened  he  saw  a  girl  floating  in  the  surf. 
He  turned  his  boat  and  joined  her.  She  told  him 
to  go  back,  or  he  would  be  killed.  She  was 
Moho-nana,  the  first-born  child  of  Ku-aha-ilo. 

When  she  learned  that  this  was  her  half- 
brother,  she  told  him  that  her  father  was  sleeping. 
If  he  awoke,  the  boy  would  be  killed. 

The  boy  went  to  the  shore  of  this  strange  land. 
Ku-aha-ilo  saw  him  coming,  and  breathed  out 


174       LEGENDS  OF  GODS  AND  GHOSTS 

the  wind  of  his  home  against  the  boy.  It  was 
like  a  black  whirlwind  rushing  to  the  sea. 

The  boy  went  on  toward  his  father's  tabu  place, 
up  to  Kalewa,  in  the  face  of  the  storm.  He  saw 
the  tail  of  Ku-aha-ilo  sweep  around  against  him 
to  kill  him.  He  began  his  chants  and  incanta- 
tions and  struck  his  war-club  on  the  ground. 
Lava  came  out  and  fire  was  burning  all  around 
him.  He  could  not  strike  the  tail,  nor  could  the 
tail  strike  him.  Ku-aha-ilo  sent  many  other 
enemies,  but  the  war-club  turned  them  aside. 
The  earth  was  shaking,  almost  turning  upside 
down  as  it  was  struck  by  the  war-club.  Great 
openings  let  lava  fires  out.  Ku-aha-ilo  came  out 
of  his  cave  to  fight.  His  mouth  was  open,  his 
tongue  outstretching,  his  eyes  glaring,  but  the 
boy  was  not  afraid.  He  took  his  club,  whirled 
it  in  his  hand,  thinking  his  father  would  see  it, 
but  his  father  did  not  see  it.  The  boy  leaped 
almost  inside  the  mouth  and  struck  with  the  club 
up  and  down,  every  stroke  making  an  opening 
for  fire. 

The  father  tried  to  shut  his  mouth,  but  the 
boy  leaped  to  one  side  and  struck  the  father's 
head.  The  blow  glanced  aside  and  made  a  great 
hole  in  the  earth,  which  let  out  fire.  The  dragon 
body  disappeared  and  came  back  in  another  form, 
as  a  torrent  of  blood.  Ke-au-nini  thrust  it  aside. 

Then  a  handsome  man  stood  before  him  with 


KE-AU-NINI  175 

wild  eyes,  demanding  who  he  was.  Ku-aha-ilo 
had  forgotten  his  son,  and  the  miraculous  war- 
club  which  he  had  given  to  Hiilei,  so  he  began  to 
fight  with  his  hands.  Ke-au-nini  laid  his  club 
down.  The  father  was  near  the  end  of  his 
strength,  and  said,  "Let  our  anger  cease,  that  we 
may  know  each  other."  The  boy  was  very  angry 
and  said:  "You  have  treated  me  cruelly,  when  I 
only  came  to  see  you  and  to  love  you.  You 
would  have  taken  my  young  life  for  sacrifice. 
Now  you  tell  me  you  belong  to  the  temple  of  my 
ancestors  in  Nuu-mea-lani."  Then  he  caught 
his  father  and  lifted  him  up.  He  tossed  him, 
dizzy  and  worn  out,  into  the  air,  and  catching  the 
body  broke  it  over  his  knee.  Ku-aha-ilo  had 
killed  and  eaten  all  his  people,  so  that  no  one  was 
left  in  his  land.  The  boy's  sister  saw  the  battle 
and  went  away  to  Ka-lewa-lani  (the  divine  far- 
away cloud-land) . 

Ke-au-nini  returned  on  his  ocean  journey  to 
Nuu-mea-lani.  The  uncle  saw  a  mist  covering 
the  sea  and  saw  the  sign  of  a  chief  in  it,  and  knew 
that  the  boy  was  not  dead,  but  had  killed  Ku- 
aha-ilo.  The  boy  came  and  greeted  them  and 
told  the  story.  He  remained  some  time  in  the 
temple  and  dreamed  of  a  beautiful  woman. 

The  brothers  talked  about  the  power  of  Ke-au- 
nini  who  had  killed  his  father,  a  man  without 
parents,  part  god  and  part  man.  They  thought 


176       LEGENDS  OF  GODS  AND  GHOSTS 

he  would  now  kill  them.  Ke-au-nini  became  pale 
and  thin  and  sick,  desiring  the  woman  of  his 
dream.  Finally  he  told  the  brothers  to  find  that 
woman  or  he  would  kill  them. 

Ke-au-kai  told  him  that  he  would  consult  the 
gods.  Then  he  made  a  red  boat  with  a  red  mast 
and  a  red  sail  and  told  Ke-au-miki  to  go  after 
Hiilei,  their  sister. 

Hiilei  came  down  to  stay  with  her  son  while 
the  brothers  went  away  to  find  the  girl.  Ke-au- 
kai  (broad  sea-current)  said  to  Ke-au-miki 
(chopped-up  current):  "You  sit  in  front,  I  be- 
hind. Let  this  be  our  law.  You  must  not  turn 
back  to  look  at  me.  You  must  not  speak  to  me. 
I  must  not  speak  to  you,  or  watch  you." 

Ke-au-miki  went  to  his  place  in  the  boat.  The 
other  stood  with  one  foot  in  the  boat  and  one  on 
the  land.  He  told  the  boy  they  would  go.  If 
they  found  a  proper  girl  they  would  return;  if 
not,  they  would  not  come  back.  They  pushed 
the  boat  far  out  to  sea  by  one  paddle-stroke. 
Another  stroke  and  land  was  out  of  sight. 
Swiftly  leaped  the  boat  over  the  ocean. 

They  saw  birds  on  the  island  Kaula.  One 
bird  flew  up.  Heavy  winds  almost  upset  the 
boat  and  filled  it  with  water  up  to  their  chins. 
They  caught  the  paddles,  bailing-cups,  and  loose 
boards  for  seats,  and  held  them  safe. 

The  wind  increased  like  a  cyclone  over  them. 


KE-AU-NINI  177 

Thus  in  the  storm  they  floated  on  the  sea.  Ke- 
au-nini  by  his  sorcery  saw  the  swamped  canoe. 
He  ran  and  told  his  mother.  She  sent  him  to  the 
temple  to  utter  incantations: 

"O  wind,  wini-wini  [sharp-pointed]; 
O  wind  full  of  stinging  points; 
O  wind  rising  at  Vavau, 
At  Hii-ka-lani; 

Stamped  upon,  trodden  upon  by  the  wind. 
Niihau  is  the  island; 
Ka-pali-kala-hale  is  the  chief." 

This  chant  of  Ke-au-nini  reached  Ke-au-kai,  and 
the  wind  laid  aside  its  anger.  Its  strength  was 
made  captive  and  the  sea  became  calm. 

The  boat  came  to  the  surface,  and  they  bailed 
it  out  and  took  their  places.  Ke-au-kai  said  to 
his  brother:  "What  a  wonderful  one  is  that  boy 
of  ours!  We  must  go  to  Niihau."  They  saw 
birds,  met  a  boat  and  fisherman,  and  found 
Niihau.  When  the  Niihau  people  saw  them 
coming  on  a  wonderful  surf  wave,  they  shouted 
about  the  arrival  of  the  strangers.  The  chief 
Ka-pali-kala-hale  came  down  as  the  surf  swept 
the  boat  inland.  He  took  the  visitors  to  his 
house  and  gave  gifts  of  food,  kapas,  and  many 
other  things.  Then  they  went  on  their  way. 
When  they  were  between  Niihau  and  Kauai,  the 
wind  drove  the  boat  back.  A  whirlwind  threw 
water  into  the  boat,  swamping  it.  It  was  sinking 
and  all  the  goods  were  floating  away. 


178       LEGENDS  OF  GODS  AND  GHOSTS 

Ke-au-nini  again  saw  the  signs  of  trouble 
and  chanted: 

"The  wind  of  Kauai  comes;  it  touches;  it  strikes; 
Rising,  whirling;  boat  filled  with  water; 
The  boat  slipping  down  in  the  sea; 
The  outrigger  sticks  in  the  sand. 
Kauai  is  the  island; 
Ka-pali-o-ka-la-lau  is  chief," 

The  sea  became  calm.  The  boat  was  righted 
and  the  floating  goods  were  put  in.  They  met 
canoes  and  went  on  a  mighty  surf  wave  up  the 
sands  of  the  beach. 

The  people  shouted,  "  Aloha ! "  The  chief  ess  of 
that  part  of  Kauai  was  surf-riding  and  heard  the 
people  shouting  welcome,  so  she  came  to  land  and 
found  the  visitors  sitting  on  the  sand,  resting. 
She  took  them  to  the  royal  home.  All  the  people 
of  Kauai  came  together  to  meet  the  strangers, 
making  many  presents. 

The  brothers  found  no  maids  sufficiently  per- 
fect, so  they  crossed  over  to  Oahu,  meeting  other 
trials.  At  last  they  went  to  Hawaii  to  the  place 
where  Haina-kolo  lived,  a  chief  ess  and  a  kua 
(goddess). 

This  was  above  Kawaihae.  They  went  to 
Kohala,  seeking  the  dream-land  of  Ke-au-nini, 
and  then  around  to  Waipio  Valley.  There  they 
saw  a  rainbow  resting  over  the  home  of  a  tabu 
chief,  Ka-lua-hine.  They  landed  near  the  door 
of  the  Under-world.  This  entrance  is  through  a 


KE-AU-NINI  179 

cave  under  water.  There  they  saw  the  shadow 
of  Milu,  the  ruler  of  the  dead.  Milu's  people 
called  out,  "Here  are  men  breaking  the  tabu  of 
the  chief."  Olopana,  a  very  high  chief,  heard 
the  shouts  while  he  was  in  the  temple  in  the 
valley.  He  saw  the  visitors  chased  by  the  people, 
running  here  and  there.  Haina-kolo,  his  sister, 
was  tabu.  Watchmen  were  on  the  outside  of 
her  house.  They  also  saw  the  two  men  and  the 
people  pursuing,  and  told  Haina-kolo,  and  she 
ordered  one  of  the  watchmen  to  go  out  and  say 
to  the  strangers,  "Oh,  run  swiftly;  run,  run,  and 
come  inside  this  temple!"  They  heard  and  ran 
in.  The  people  stopped  on  the  outside  of  the 
wall  around  the  house.  This  was  a  tabu  drum 
place,  and  not  a  temple  of  safety. 

Olopana  was  in  the  heiau  (temple)  Pakaa- 
lana.  Haina-kolo  asked  who  they  were.  They 
said  they  were  from  Hawaii.  She  said,  "No, 
you  have  come  from  the  sea."  Hoo-lei-palaoa, 
one  of  her  watchmen,  called,  and  men  came  and 
caught  the  two  strangers,  taking  them  to  Olo- 
pana, who  was  very  angry  because  they  had 
come  into  the  temple  of  his  sister.  So  he  ordered 
his  men  to  take  them  at  once  and  carry  them  to 
a  prison  house  to  die  on  the  morrow.  He  said  if 
the  prisoners  escaped,  the  watchmen  should  die 
and  their  bodies  be  burned  in  the  fire.  Toward 
morning  the  two  prisoners  talked  together  and 


i8o       LEGENDS  OF  GODS  AND  GHOSTS 

uttered  incantations.  Ke-au-nini  saw  by  the 
signs  that  they  were  in  some  trouble  and  chanted 
in  the  ears  of  the  watchmen:  "They  shall  not 
die.  They  shall  not  die." 

The  watchmen  reported  to  Olopana  what  they 
had  heard,  then  returned  to  watch.  The  moon 
was  rising  and  the  two  prisoners  were  talking. 
Ke-au-kai  told  his  brother  to  look  at  the  moon, 
saying:  "This  means  life.  The  cloud  passes, 
morning  comes."  Ka-au-kai  prayed  and 
chanted.  The  watchmen  again  reported  to  Olo- 
pana, giving  the  words  of  the  chant.  In  this 
chant  the  family  names  were  given.  Olopana 
said:  "These  are  the  names  of  my  mother's  people. 
My  mother  is  Hina.  Her  sister  is  Hiilei.  Her 
brothers  are  Ke-au-kai  and  Ke-au-miki.  They 
were  all  living  at  Kuai-he-lani.  Hina  and  her 
husband  Ku  went  away  to  Waipio.  There  she 
had  her  child,  Haina-kolo." 

Olopana  sent  messengers  for  Hina,  who  was 
like  the  rising  moon,  giving  life,  and  for  her 
husband  Ku,  who  was  at  Xapoopoo,  asking  them 
to  come  and  look  at  these  prisoners.  They  ran 
swiftly  and  arrived  by  daylight.  Hina  had  been 
troubled  all  night.  Messengers  called:  "Awake! 
Listen  to  the  chant  of  the  prisoners,  captured 
yesterday."  And  they  reported  the  prayers  of 
Ke-au-kai.  Hina  arose  and  went  to  the  heiau 
(temple)  and  heard  the  story  of  her  brothers, 


KE-AU-NINI  181 

who  came  also  with  the  warriors.  Olopana 
heard  Hina  wailing  with  her  brothers,  and  was 
afraid  that  his  mother  would  kill  him  because 
he  had  treated  his  visitors  so  badly.  The 
strangers  told  her  they  had  come  to  find  a  wife 
for  Ke-au-nini.  They  had  looked  at  the  beautiful 
women  of  all  the  islands  and  had  found  none 
except  the  woman  at  Waipio.  Then  they  told 
about  the  anger  of  the  people,  the  pursuit,  and 
their  entrance  into  the  tabu  temple. 

Hina  commanded  Olopana  to  come  before 
them.  He  took  warriors  and  chiefs  and  came 
over  to  the  temple  and  stood  before  his  parents. 
Hina  pronounced  judgment,  saying:  "This  chief 
shall  live  because  he  sent  for  me.  The  chiefs  and 
people  who  pursued  shall  die  arid  be  cooked  in 
the  oven  in  which  they  thought  to  place  the 
strangers." 

Ku's  warriors  captured  Olopana's  men  and 
took  them  away  prisoners,  but  Olopana  was 
spared  and  made  welcome  by  his  uncle.  And 
they  all  feasted  together  for  days.  Then  the 
brothers  prepared  to  go  after  Ke-au-nini. 

One  man  who  heard  the  wailing  of  the  brothers 
and  knew  of  the  coming  of  Hina  went  to  his 
house,  took  his  wife  and  children  and  ran  by  way 
of  Hilo  to  Puna-luu.  It  was  said  this  man  took 
his  calabash  to  get  water  at  the  spring  Kauwila, 
and  an  owl  picked  a  hole  in  it  and  let  the  water 


182        LEGENDS  OF  GODS  AND  GHOSTS 

out.  For  this  the  owl  was  injured  by  a  stone 
which  was  thrown  at  him,  and  he  told  the  other 
birds.  They  said  he  was  rightly  punished  for 
his  fault. 

The  brothers  found  their  red  boat,  launched  it, 
and  bade  farewell  to  the  chief's  people  and  lands. 
They  returned  to  Kuai-he-lani,  like  a  flash  of 
lightning  speeding  along  the  coast  from  south 
to  west.  The  boy  in  the  temple  saw  them  in 
their  swift  boat.  He  told  Hiilei  and  prepared 
for  their  coming.  They  landed,  feasted,  and  told 
their  story.  Then  they  prepared  for  their  jour- 
ney to  Waipio.  Their  boat  was  pulled  by  fish 
in  place  of  boatmen,  and  these  disappeared  upon 
arrival  at  Hawaii.  Ke-au-kai  went  first  to  meet 
Olopana,  who  ran  down  to  see  Ke-au-nini  and 
asked  how  he  came.  Ke-au-nini  said,  "There 
was  no  wandering,  no  murmuring,  no  hunger,  no 
pinched  faces." 

Then  they  feasted  while  over  them  thunder 
and  lightning  played  and  mist  covered  the  house. 
Awa  was  thrown  before  the  spirit  of  the  thunder 
and  they  established  tabus. 

Olopana  had  trouble  with  his  priests  and 
became  angry  and  wanted  to  punish  them  be- 
cause they  did  not  know  how  to  do  their  work 
so  well  as  Ke-au-nini.  They  could  make  thun- 
der and  lightnings  and  earthquakes,  but  Ke-au- 
nini  blew  toward  the  east  and  something  like  a 


KE-AU-NINI  183 

man  appeared  in  a  cloud  of  dust;  he  put  his  right 
hand  in  the  dust  and  began  to  make  land.  Olo- 
pana  saw  this  and  thought  it  was  done  by  the 
kahunas  (priests)  and  so  he  forgave  them,  think- 
ing they  had  more  power  than  Ke-au-nini. 
Later  he  ordered  them  to  be  killed  and  cooked. 
Olopana  asked  Ke-au-nini,  "  Which  of  the  tabu 
houses  do  you  wish  to  take  as  your  residence?" 
Ke-au-nini  replied:  "My  house  is  the  lightning, 
the  bloody  sky,  or  the  dark  cloud  hanging  over 
Kuai-he-lani,  down  the  ridge  or  extending  cape 
Ke-au-oku,  where  Ku  of  Kauhika  is,  where  mul- 
titudes of  eyes  bend  low  before  the  gods.  The 
house  of  my  parents — there  is  where  I  dwell. 
You  have  heard  of  that  place." 

Olopana  was  greatly  astonished,  bo  wed- his 
head  and  thought  for  a  long  time,  then  said:  "  We 
will  set  apart  our  tabu  days  for  worship,  and  I 
will  see  your  tabu  place — you  in  your  place  and 
I  outside.  When  you  are  through  your  days  of 
tabu  you  must  return  and  we  will  live  together." 

Ke-au-nini  raised  his  eyes  and  spoke  softly  to 
the  clouds  above  him:  "O  my  parents,  this  my 
brother-in-law  wishes  to  see  our  dwelling-place, 
therefore  call  Ke-au-kai  to  send  down  our  tabu 
dwelling-place." 

Ke-au-kai  was  near  him,  and  said:  "We  had 
very  many  troubles  on  the  ocean  in  coming  after 
the  one  whom  you  want  for  your  wife.  You 


184       LEGENDS  OF  GODS  AND  GHOSTS 

aided  us  to  escape;  perhaps  the  old  man  in  the 
skies  will  hear  you  if  you  call."  Then  Ke-au- 
nini  turned  toward  the  east: 

"  Ke-au-nini  has  his  home, 
His  home  with  his  mother. 
Hiiki,  the  wife, 

She  was  the  child  of  Nakula-uka, 
The  first-born  Kakela. 
The  cheeks  grow  red; 
And  the  eyes  flash  fire. 
In  the  Lewa-lani  (heavens], 
The  very  heart  of  the  lightning, 
A  double  rainbow  is  high  arched. 
The  voice  of  the  Kana-mu  are  heard. 
Calling  and  crying  are  the  Kana-wa. 
[The  Kana-mu  and  the  Kana-wa  were  companies  of  little 

people,  i.e.,  fairies.] 
I  continually  call  to  you,  O  little  ones, 
Come  here  with  the  white  feathers, 
Let  feathers  come  here  together; 
Let  all  the  colors  of  the  tortoise-back 
Gather  and  descend; 
Let  all  the  posts  stand  strong; 
Braced  shall  be  the  house; 
Fasten  in  also  the  smoke-colored  feathers; 
Work  swiftly  and  complete  our  tabu  house." 

Then  the  darkness  of  evening  came,  and  in  the 
shadows  the  little  people  labored  in  the  moonless 
night.  Soon  their  work  was  done,  the  house 
finished,  and  a  sacred  drum  placed  inside.  When 
the  clear  sky  of  the  morning  rested  over,  and  the 
sun  made  visible  the  fairy  home  in  the  early 
dawn,  the  people  cried  out  with  wonder  at  the 
beautiful  thing  before  them.  There  stood  a 
house  of  glowing  feathers  of  all  colors.  Posts 


KE-AU-NINI  185 

and  rafters  of  polished  bones  shone  like  the  ivory 
teeth  of  the  whale,  tinted  in  the  smoke  of  a  fire. 
Softly  swayed  the  feathered  thatch  in  a  gentle 
breeze,  rustling  through  the  surrounding  cocoa- 
trees.  Most  beautiful  it  was,  as  in  the  chant  of 
Lilinoe: 

"Hulei  Lilinoe  me  Kuka-hua-ula; 

Hele  Hoaheo  i  kai  o  Mokuleia." 
"Lifted  up,  blown  by  the  wind  are 

The  falls  down  to  the  sea  of  Mokuleia." 

Ke-au-nini  told  his  brother-in-law,  "Oh,  my 
brother,  look  upon  my  tabu  dwelling-place  as 
you  wished." 

Olopana  was  very  curious,  and  asked,  "How 
many  people  are  needed  to  make  a  house  like 
this  so  quickly?"  Ke-au-nini  laughed  and  said, 
"You  have  seen  my  people:  there  are  three  of 
us  who  built  this  house — I,  the  chief,  and  my 
two  friends." 

He  did  not  give  the  names  of  the  little  people, 
Kana-mu  and  Kana-wa,  who  were  really  great 
multitudes,  like  the  menehunes  who  made  the 
ditch  at  Waimea,  Kauai.  They  were  the  one- 
night  people.  All  this  work  was  finished  while 
they  alone  could  see  clearly  to  use  their  magic 
powers. 

Inside  the  house  lay  soft  mats  made  from  feath- 
ers of  many  birds,  and  sleeping- couches  better 
than  had  ever  been  seen  before.  Ke-au-nini 
said  to  his  brother-in-law:  "We  are  now  ready 


1 86       LEGENDS  OF  GODS  AND  GHOSTS 

to  have  the  tabu  of  our  house.  My  parents  will 
enter  with  me." 

Olopana  asked  his  kahunas  if  it  were  right  for 
the  parents  to  stay  with  the  chief  during  a  tabu, 
under  the  law  of  their  land.  The  priests  con- 
sulted and  told  Olopana  that  this  was  all  right. 
They  had  no  power  to  forbid.  The  parents  had 
divine  power,  so  also  the  boy,  both  alike,  and 
could  dwell  together  without  breaking  tabu. 
Then  they  said,  "If  you  forbid,  you  will  be  land- 
less." 

Ke-au-kai  and  Ke-au-miki  entered  the  house 
with  their  young  chief.  Ke-au-miki  beat  the 
sacred  drum,  announcing  the  tabu.  They  poured 
and  drank  awa,  ate  sugar-cane  and  chanted  softly 
to  the  rhythm  of  the  drum.  Olopana  was  filled 
with  jealousy  because  all  was  hidden  from  him. 
He  did  not  know  what  a  drum  was.  He  had  only 
known  a  time  of  tabu,  but  not  the  secret  drum, 
and  the  soft  chant. 

During  the  ten  days'  tabu  Ke-au-nini  did  not 
see  his  wife,  but  remained  shut  in  his  place.  Olo- 
pana called  for  all  the  people  to  bring  presents. 
When  the  tabu  was  over  and  the  temple  door 
opened,  Ke-au-nini  and  Haina-kolo  prepared  for 
the  marriage. 

All  the  people  came  bringing  feather  mats, 
food,  fish,  and  awa,  which  had  been  growing  on 
a  tree.  Hamakua  sent  food  and  fish;  Hilo  sent 


KE-AU-NINI  187 

olona  and  feathers;  Puna  sent  mats  and  awa 
from  the  trees;  Kau  sent  kapa;  Kona  sent  red 
kapas;  Kohala  sent  its  wonderful  noted  sweet 
potatoes.  The  young  chiefess  appeared  before  all 
the  people,  coming  from  her  tabu  place,  and  she 
saw  all  the  fine  presents,  and  a  great  cocoanut- 
leaf  lanai  (porch)  prepared  by  her  brother.  She 
came  there  before  her  parents  and  brother.  They 
were  waiting  for  Ke-au-nini,  who  delayed  com- 
ing. Olopana  asked  his  priests:  "Why  does  the 
young  chief  fail  to  appear?  We  are  all  ready  for 
the  marriage  feast."  The  priest  said  to  Olopana: 
"Do  you  think  that  you  can  treat  this  man  as 
one  of  us?  He  is  a  god  on  his  father's  side  and 
also  on  his  mother's.  He  is  very  high.  It  is 
on  his  mother's  side  that  you  are  related.  You 
should  go  to  him  with  a  sacrifice.  Take  a  black 
pig,  a  cup  of  awa,  a  black  chicken,  and  a  cocoa- 
nut.  If  we  do  not  do  these  things  we  shall  not 
know  where  he  is  staying,  for  he  is  under  the 
care  of  the  gods.  Now  is  the  right  time  to  go 
with  the  offering.  Go  quickly.  The  sun  is  ris- 
ing high  in  the  sky." 

Olopana  quickly  gathered  the  offerings  and 
went  away  to  sacrifice  before  Ke-au-nini.  He 
called  him  thus: 

" Rise  up!    Let  your  strength  look  inland; 
Let  your  might  look  toward  the  sea; 
Let  your  face  look  upward; 
Look  up  to  the  sun  over  your  head; 


1 88       LEGENDS  OF  GODS  AND  GHOSTS 

The  strange  night  has  passed.     Awake! 
Here  are  the  offerings, — 
Food  for  the  gods: 
Let  life  come!" 

He  set  the  pig  free  and  it  ran  to  the  feet  of 
Ke-au-nini.  The  chicken  did  the  same,  and  the 
other  offerings  were  laid  before  the  door.  Olo- 
pana  went  back.  Ke-au-nini  and  his  uncles 
awoke.  He  said  to  them:  "Now  the  tabu  is 
lifted.  Now  the  hour  of  the  marriage  has  come. 
We  must  prepare  to  go  down  to  the  sea.  We 
shall  see  the  sports  of  this  land.  Soon  we  shall 
meet  the  priests  and  the  people." 

They  arose  and  opened  their  bundles  of  kapa, 
very  fine  and  soft  for  red  malos  (girdles)  for  the 
uncles.  Ke-au-nini  put  on  his  malo,  called 
Ke-kea-awe-awe-ula  (the  red  girdle  with  long 
ends,  shaded  in  the  tints  of  the  rainbow)  and 
his  red  feather  cloak  and  his  red  feather  helmet, 
nodding  like  a  bird.  His  skin,  polished  and 
perfumed,  shone  resplendently.  He  was  most 
gorgeous  in  his  appearance. 

When  he  went  out  of  his  house,  thatched  with 
bird  feathers  and  built  of  polished  bones,  dark- 
ness spread  over  the  sky.  The  voices  of  the 
little  fairies,  the  Kana-mu  and  Kana-wa  were 
heard.  The  people  in  the  great  cocoanut  lanai 
were  filled  with  wonder,  for  they  had  never  seen 
darkness  come  in  this  way.  It  was  like  the  sun 
eclipsed.  When  Ke-au-nini  and  his  companions 


A  YOUNG  CHIEF  OF  HAWAII 


KE-AU-NINI  189 

entered  the  lanai,  the  darkness  passed  away  and 
all  the  people  saw  them  in  their  splendor.  The 
chiefs  opened  a  way  for  the  three.  Ke-au-miki 
came  in  first  and  the  people  thought  he  was  the 
husband,  but  when  Ke-au-kai  came  they  said, 
"This  one  is  more  beautiful,"  and  when  Ke-au- 
nini  passed  before  them  they  fell  on  their  faces, 
although  he  had  a  gauze  kapa  thrown  over  him. 
He  passed  on  between  rows  of  chiefs  to  the 
place  of  marriage.  His  uncles  stepped  aside,  and 
then  he  threw  off  his  thin  kapa  and  the  people 
shouted  again  and  again  until  the  echoes  shook 
the  precipices  around  the  valley. 

Then  Haina-kolo  came  out  of  her  house  near 
by  and  was  guided  to  the  side  of  her  husband. 
As  she  saw  him  her  heart  melted  and  flowed  to 
him  like  the  mingling  of  floating  sea-mosses. 
Olopana  arose  and  said:  "O  chiefs  and  people, 
I  have  been  asked  to  come  here  to  the  marriage 
of  my  sister  with  one  whom  she  has  met  in  dreams 
and  loved.  I  agree  to  this  wedding.  Our  par- 
ents approve,  and  the  gods  have  given  their  signs. 
Our  chiefess  shall  belong  to  the  stranger.  You 
shall  obey  him.  I  will  do  as  he  may  direct. 
They  shall  now  become  husband  and  wife." 

The  people  shouted  again  and  again,  saying, 
"This  is  the  husband  of  our  chiefess."  Then 
began  the  hookupu.  Six  districts  brought  six 
piles  of  offerings.  There  were  treasures  and 


190       LEGENDS  OF  GODS  AND  GHOSTS 

treasures  of  all  kinds.  Then  came  the  wonder- 
ful feast  of  all  the  people. 

The  fish  companions  of  Ke-au-nini,  who  had 
drawn  his  boat  from  Kuai-he-lani,  wanted  Haina- 
kolo  for  themselves.  While  they  were  at  the 
feast  they  found  they  could  not  get  her,  and  they 
grew  cold  and  ashamed  and  angry.  Soon  they 
broke  away  from  the  feast.  Moi  and  Uhu  ran 
away  to  the  sea  and  returned  to  their  homes. 
Niu-loa-hiki  (a  great  eel)  looked  at  Ke-au-nini 
and  said:  "You  are  very  strange.  I  thought 
I  should  have  my  reward  this  day,  but  the  win- 
ning has  come  to  you.  I  am  angry,  because  you 
are  my  servant.  It  is  a  shame  for  the  chiefs  of 
Hawaii  to  let  you  become  their  ruler."  His 
angry  eyes  flashed  fire,  he  opened  his  mouth  and 
started  to  cry  out  again,  but  the  people  saw  him 
and  shouted:  "Look,  look,  there  is  an  eel  that 
comes  to  the  land.  He  runs  and  dives  into  the 
sea.  This  eel,  Niu-loa-hiki,  is  more  evil  than 
any  other  of  all  the  family  of  eels." 

Then  all  the  fish  ran  off  angry  at  this  failure 
and  gathered  in  the  sea  for  consultation.  Uhu 
said  he  would  return  at  once  to  Makapuu.  He 
was  the  Uhu  who  had  the  great  battle  with 
Kawelo  when  he  was  caught  in  a  net.  Moi  went 
to  the  rough  water  outside  the  harbor.  Kumu- 
nuiaiake  went  to  Hilo.  He  was  the  huge  fish 
with  which  Limaloa  had  a  great  battle  when  he 


KE-AU-NINI  191 

came  to  visit  Hawaii.  He  was  killed  by  Limaloa. 
Hou  and  Awela  went  wherever  they  could  find 
a  ditch  to  swim  in. 

The  people  feasted  on  the  mullet  of  Lolakea 
and  the  baked  dogs  of  Hilo  and  the  humpbacked 
mullet  of  Waiakea  and  all  the  sweet  things  of 
Hawaii.  Then  the  sports  commenced  and  there 
was  surf-riding,  dancing,  wrestling,  and  boxing. 

Kawelo-hea,  the  surf-rider  of  Kawa  in  Oahu, 
was  the  best  surf-rider.  Hina-kahua,  the  child 
of  the  battling-places  of  Kohala,  was  the  best 
boxer.  Pilau-hulu,  the  noted  boy  of  Olaa,  was 
the  best  puhenehene-player.  Lilinoe  was  the 
best  konane-player.  Luu-kia  was  the  best  kilu- 
player.  She  was  a  relative  of  Haina-kolo. 

When  the  sports  were  over  they  returned  to 
the  chief's  house  and  slept.  Haina-kolo  was  one 
who  did  not  closely  adhere  to  the  tabu.  She  ate 
the  tabu  things,  which  were  sacred,  belonging  to 
the  gods,  such  as  bananas  and  luau.  Ke-au-nini 
had  always  carefully,  from  his  birth  to  marriage- 
day,  observed  the  tabu,  but,  following  the  exam- 
ple of  his  wife,  soon  laid  aside  his  carefulness,  and 
lived  in  full  disregard  of  all  restraint  for  a  time. 

Then  Ke-au-nini  left  Haina-kolo  and  returned 
to  Kuai-he-lani  because  dissensions  arose  be- 
tween them  on  account  of  their  wrong-doing. 

He  did  not  tell  his  wife  or  friends,  or  even  his 
uncles,  but  he  took  his  cocoanut-boat  to  go  back 


192       LEGENDS  OF  GODS  AND  GHOSTS 

to  his  home  secretly.  When  he  was  far  out  in 
the  ocean  his  sister  saw  him  from  her  home  in 
Lewa-lani  (the  blue  sky).  She  sent  Kana-ula, 
her  watchman,  to  go  out  and  guard  him  and  bring 
him  to  her.  Kana-ula  was  a  strong  wind  blowing 
with  the  black  clouds  which  rise  before  a  storm. 

In  a  little  while  the  watchman  saw  Ke-au-nini 
off  Kohala,  and  by  his  great  strength  lifted  Ke- 
au-nini  and  placed  him  on  Kuai-he-lani,  where  he 
saw  his  mother  and  relatives.  Then  he  went  up 
to  Lewa-lani  to  his  sister  and  dwelt  with  her  to 
forget  his  love  for  Haina-kolo. 

Haina-kolo  had  a  great  love  for  her  husband, 
never  making  any  trouble  before  they  separated. 
Her  love  for  him  was  burning  and  full  of  passion, 
while  she  grieved  over  his  disappearance.  She 
soon  had  a  child.  The  priests  living  in  the  heiau 
(temple),  Pakaalana,  beat  their  drums,  and  all 
Waipio  knew  that  a  chief  was  born. 

Haina-kolo  began  to  go  about  like  one  crazed, 
longing  to  see  the  eyes  of  her  husband.  She  took 
her  child  and  launched  out  in  the  ocean.  The 
boat  in  which  she  placed  the  child  was  the  long 
husk  of  a  cocoanut.  She  held  fast  to  this  and 
swam  and  floated  by  its  side.  When  they  had 
gone  far  out  in  the  sea  a  great  wind  swept  over 
them  and  upon  them,  driving  them  far  out  of 
sight  of  all  land.  She  looked  only  for  death. 
This  wind  was  Kana-ula,  and  had  been  sent  by 


KE-AU-NINI  193 

Moho,  who  was  very  angry,  at  the  girl  for  vio- 
lating the  tabu  of  the  gods  and  eating  the  things 
set  apart  for  the  gods.  This  wind  was  to  blow 
her  far  away  on  the  ocean  until  death  came. 

When  Haina-kolo  had  been  blown  a  little  way 
she  prayed  and  moved  her  feet,  turning  toward 
the  place  where  she  had  rejoiced  with  her  hus- 
band. Then  she  offered  another  prayer  and 
began  to  swim,  but  was  driven  out  of  sight  of 
land.  The  wind  ceased,  its  anger  passed  away, 
and  a  new  land  appeared.  She  swam  toward 
this  new  land.  Lei-makani,  the  child,  saw  this 
land,  which  was  the  high  place  of  Ke-ao-lewa, 
and  chanted: 

"  Destroy  the  first  kou  grove; 
Destroy  the  second  kou  grove; 
Open  a  wonderful  door  in  the  evening; 
Offer  your  worship. 
Return,  return,  O  bird! " 

The  mother  said:  "No,  my  child,  that  is  not  a 
bird.  Oh,  my  child,  that  is  Ke-ao-lewa,  the 
land  where  we  shall  find  a  shore." 

But  she  went  on  patiently,  swimming  by  the 
capes  of  Kohala,  and  came  near  to  the  places  of 
noted  surf  and  was  almost  on  the  land.  Moho 
saw  her  still  swimming  and  sent  another  wind- 
servant,  Makani-kona,  the  south  wind,  to  drive 
her  again  out  in  the  ocean.  This  south  wind 
came  like  a  whirlwind,  sweeping  and  twisting 
over  the  waves,  sending  Haina-kolo  far  out  in 


194       LEGENDS  OF  GODS  AND  GHOSTS 

the  tossing  sea.  He  thought  he  had  killed  her, 
so  he  went  back  to  Moho. 

Moho  asked  him  about  his  journey  over  the 
seas.  He  replied,  "You  sent  me  to  kill,  and  that 
I  did."  She  was  satisfied  and  ceased  her  vigi- 
lance. Tired  and  suffering,  Haina-kolo  and  her 
child  floated  far  out  in  the  ocean,  too  weary  to 
swim.  Then  Lei-makani  saw  Ke-ao-lewa  again 
lifted  up  and  spread  out  like  the  wings  of  a  float- 
ing bird.  Help  came  to  her  in  a  great  shark, 
Kau-naha-ili-pakapaka  (Kau-naha,  with  a  rough 
skin),  belonging  to  the  family  of  Pii-moi,  one  of 
the  relatives  of  Ku,  who  swam  up  to  her  and 
carried  her  and  the  child  until  he  was  tired. 
Haina-kolo  was  rested  and  warmed  by  the  sun. 
She  saw  that  her  shark  friend  was  growing  weak, 
so  she  called  to  the  sun,  "O  sun,  go  on  your  way 
to  the  land  of  Ka-lewa-nuu,  and  tell  Ke-au-nini 
that  we  are  here  at  the  cape  of  Ka-ia." 

The  sun  did  not  hear  the  cry  from  the  sea. 
She  called  again,  using  the  same  words.  The  sun 
heard  this  call  of  Haina-kolo  and  went  on  to  the 
place  where  Ke-au-nini  was  staying  and  called 
to  him,  "O  Ke-au-nini,  your  wife  is  near  the 
cape  of  Ka-ia." 

Moho  heard  the  call.  She  was  playing  konane 
with  her  brother.  She  made  a  noise  to  confuse 
the  words  of  the  sun,  and  said  to  her  brother, 
"O  ke  ku  kela,  o  ka  holo  keia.  Niole  ka  luna, 


KE-AU-NINI  195 

kopala  ka  ele,  na  ke  kea  ka  ai."  "Take  this  one 
up.  Let  that  one  move.  Take  that  up  slowly. 
The  black  is  blotted  out,  the  white  wins." 

Then  the  sun  called  again,  saying  the  same 
words,  and  Ke-au-nini  heard,  leaped  up  and  left 
his  sister,  and  went  down  to  Kuai-he-lani  and 
entered  the  temple,  where  he  was  accustomed  to 
sleep,  and  fell  as  one  dead.  While  he  was  reclin- 
ing, his  spirit  left  his  body  and  went  down  to 
Milu  and  stayed  there  a  long  time. 

Haina-kolo  was  very  near  the  land  in  the 
afternoon.  Soon  they  came  to  the  beach.  There 
she  dug  a  little  hole  for  her  child  and  laid  him  in 
his  little  boat  in  it  and  went  up  the  path  like  a 
crazy  person  to  the  top  of  the  high  precipices  of 
Ka-hula-anu  (the  cold  dancing)  and  began  to 
eat  fruit  growing  on  the  trees.  She  clothed  her- 
self in  leaves,  then  rushed  into  the  forest. 

Lei-makani  was  still  floating  where  his  mother 
had  left  him,  near  a  place  where  the  servants  of 
Luu-kia  went  fishing  every  morning  to  get  the 
food  loved  by  the  chiefs.  Two  men,  Ka-holo- 
holo-uka  and  Ka-holo-holo-kai,  had  come  down 
for  Luu-kia,  carrying  a  net.  They  threw  their 
net  over  the  water  and  the  child  floated  into  it. 
They  thought  they  had  a  great  fish.  They 
carried  the  net  up  on  the  beach  and  found  the 
boy.  It  was  a  little  dark,  and  hard  to  see  what 
they  were  catching.  One  called  to  the  other, 


196       LEGENDS  OF  GODS  AND  GHOSTS 

"What  have  we  caught  this  morning?"  The 
other  said:  "I  thought  we  had  a  great  fish,  but 
this  is  a  child.  I  will  take  this  child  to  my 
home."  The  other  said,  "No— This  is  a  fish." 
So  they  had  a  quarrel  until  the  sun  rose.  Then 
they  went  up  to  the  village. 

Ka-holo-holo-uka  told  his  wife,  ''We  have  a 
child."  Then  he  told  her  how  they  had  caught 
Lei-makani.  They  talked  loudly.  This  chiefess 
heard  their  noisy  clamor  and  asked  her  servant, 
"What's  the  trouble  with  these  noisy  or. 
They  told  her  and  she  wanted  that  child  brought 
to  her,  and  commanded  Maile-lau-lii  (small  leaf 
maile)  to  go  and  get  it.  He  took  it  to  Luu-kia, 
who  marked  its  wonderful  beauty.  She  sent 
for  the  fishermen  to  tell  her  how  they  got  the 
child.  They  told  her  about  the  fishing. 

She  wanted  to  know  who  were  the  parents. 
They  said:  "We  do  not  know.  This  may  be  the 
child  of  Haina-kolo,  for  we  know  she  has  dis- 
appeared with  her  child.  She  may  be  dead  and 
this  may  be  her  b 

Luu-kia  said,  "You  two  take  the  child,  and  I 
will  give  the  name,  Lopa-iki-hele-wale  [going 
without  anything].  Then  you  care  for  it  until 
it  grows  up." 

They  took  the  child  to  the  land  of  Opaeloa,  as 
a  good  place  to  bring  it  up.  The  fishermen  said 
to  Luu-kia,  "\Vill  you  provide  food,  fish,  and 


KE-AU-NINI  197 

clothing?"  She  said,  "  Yes."  They  thought  the 
child  would  not  understand,  but  it  knew  all  these 
words.  The  fisherman  and  his  wife  took  the 
child  away.  Waipio  Valley  people  were  sur- 
rounded by  precipices,  but  the  gods  of  Waipio 
watched  all  the  troubles  by  sending  messengers 
to  go  over  to  the  upland  and  follow  Haina- 
kolo. 

Ku  and  Hina  and  Olopana  were  burdened  by 
the  loss  of  Haina-kolo  and  Lei-makani,  so  they 
went  to  the  temple  at  Pakaalana,  where  the 
uncles  of  Ke-au-nini  were  staying.  There  they 
consulted  the  gods  with  signs  and  sorceries. 

They  sent  Ke-au-miki  to  get  some  little 
stones  at  Kea-au,  a  place  near  Haena.  His 
brother  said:  "Get  thirteen  stones— seven  white 
and  six  black.  Make  them  fast  in  a  bundle,  so 
they  cannot  be  lost,  then  come  back  by  Pana-ewa 
and  get  awa  (piper  methysticum)  which  man 
did  not  plant,  but  which  was  carried  by  the  birds 
to  the  trees  and  planted  there.  Then  return 
this  evening  and  we  will  study  the  signs."  Ke- 
au-miki  went  up  the  pali  (precipice)  and  hast- 
ened along  the  top  running  and  leaping  and 
flying  over  Hamakua  to  Hilo. 

The  Hilo  palis  were  nothing  to  this  man  as 
he  sped  swiftly  over  the  gulches  until  he  came 
to  the  Wailuku  River  guarded  by  the  kupua 
Pili-a-mo-o,  who  concealed  the  path  so  that  none 


198       LEGENDS  OF  GODS  AND  GHOSTS 

could  find  it  until  a  price  was  paid.  The  dragon 
covered  the  path  with  its  rough  skin. 

Ke-au-miki  stood  looking  for  a  path,  but  could 
only  see  what  seemed  to  be  pahoehoe  lava.  The 
tail  of  the  dragon  was  like  a  kukui-tree-trunk 
lying  in  the  water.  He  saw  the  tail  switching 
and  rising  up  to  strike  him.  Then  he  knew  that 
this  was  a  kupua.  The  tail  almost  struck  him 
on  the  head.  He  called  to  Kahuli  in  Kuai-he-lani, 
who  sent  a  mighty  wind  and  hurled  aside  the 
waters,  caught  up  the  body  of  the  dragon  and 
let  it  fall,  smashing  it  on  the  rocks,  breaking  the 
beds  of  lava. 

Then  Ke-au-miki  rushed  over  the  river  and  up 
the  precipices,  speeding  along  to  Pa-ai-ie,  where 
the  long  ohia  point  of  Pana-ewa  is  found,  then 
turned  toward  the  sea  and  went  to  Haena,  to 
the  place  where  the  little  stones  aala-manu  are 
found.  He  picked  up  the  stones  and  ran  to 
Pana-ewa  and  got  the  awa  hanging  on  the  tree, 
tied  up  the  awa  and  stones  and  hurried  back. 
He  crossed  the  gulch  at  Konolii  and  met  a  man, 
Lolo-ka-eha,  who  tried  to  take  the  awa  away 
from  him.  He  was  a  robber.  When  they  came 
face  to  face,  Ke-au-miki  caught  the  man  with 
his  hand,  hurled  him  over  the  precipice  and  killed 
him.  When  he  saw  that  this  man  was  dead,  he 
ran  as  swiftly  as  the  wind  until  he  met  a  very 
beautiful  woman,  Wai-puna-lei.  She  saw  him 


THE  HOME  OF  THE  DRAGONS  NEAR  HILO 


.W  -A7A7  199 

and  asked  him  to  be  her  husband,  but  he  would 
not  stop.  lie  crossed  Ililo  boundaries  to  Hama- 
kua,  to  the  place  where  the  kapa-trees  were  grow- 
ing, as  the  sun  was  going  down  over  the  palis. 
He  came  to  the  temple  door  and  laid  flown  his 
burden. 

Then  Ke-au-kai  said:  "This  is  my  word  to  all 
the  people:  Prepare  the  awa  while  I  take  the 
little  stones,  pour  awa  into  a  cup:  J  will  cover  it 
up  and  we  will  watch  the  signs.  If,  while  I 
chant,  the  bubbles  on  the  awa  come  to  the  left 
,  we  will  find  Haina-kolo.  If  they  go  to  the 
right,  she  is  fully  lost.  Let  all  the  people  keep 
silence';  no  noise,  no  running  about,  no  sleep- 
ing. Watch  all  the  signs  and  the  clouds  in  the 
heav- 

Then  he  chanted: 

"O  Ku  and  Kane  and  Kanakta, 
Let  the  magic  power  come. 
Amama  ua  noa. 
Tabu  is  lifted  from 
My  bird-catching  place  for  food. 
You  are  a  stranger,  I  am  a  resident. 
Let  the  friend  be  taken  care  of. 
United  is  the  earth  of  the  tabu  woman.     Amama." 

The  bubbles  stood  on  the  right  side,  and  the 
priest  said,  "We  shall  never  find  Haina-kolo; 
the  gods  have  gone  away."  Olopana  said:  "I 
am  much  troubled  for  my  brother  and  sister,  and 
that  child  I  wanted  for  the  chief  of  this  land.  I 


200       LEGENDS  OF  GODS  AND  GHOSTS 

do  not  understand  why  these  things  have  come 
to  us." 

All  the  people  were  silent,  weeping  softly,  but 
Ke-au-kai  and  his  brother  were  not  troubled,  for 
they  knew  their  chief  and  wife  were  in  the  care 
of  the  aumakuas. 

When  Lei-makani  had  grown  up,  Luu-kia  took 
him  as  her  husband.  He  went  surf-riding  daily. 
She  was  very  jealous  of  Maile,  who  would  often 
go  surf-riding  with  him.  Lei-makani  did  not 
care  for  her,  for  he  knew  she  was  a  sister  of  his 
mother  although  she  had  a  child  by  him.  One 
day,  when  he  went  with  Maile,  Luu-kia  was 
angry  and  caught  that  child  and  killed  it  by 
dashing  it  against  a  stone. 

The  servants  went  down  to  the  beach,  waiting 
for  Lei-makani  to  come  to  land.  Then  they  told 
him  about  the  death  of  his  child  and  their  fear 
for  him  if  he  went  up  to  the  house  with  Maile. 
Lei-makani  left  his  surf-board  and  went  to  the 
house  weeping,  and  found  the  child's  body  by 
the  stone.  He  took  a  piece  of  kapa  and  wrapped 
it  up,  carrying  the  broken  body  down  to  a  foun- 
tain, where  he  cleansed  it  and  offered  chants  and 
incantations  until  the  child  became  alive.  His 
mother,  Haina-kolo,  heard  the  following  chants 
and  came  to  her  son,  for  the  voice  was  carried  to 
her  by  kupuas  who  had  magic  powers.  The 
child's  name  was  Lono-kai.  He  wrapped  it  again 


KE-AU-NINI  201 

in  soft  warm  kapas  and  chanted  while  he  washed 
the  child,  naming  the  fountain  Kama-ahala  (a 
child  has  passed  away) : 

"Kama-ahala  smells  of  the  blood; 
The  sick  smell  of  the  blood  rises. 
Washed  away  in  the  earth  is  the  blood; 
Hard  is  the  red  blood 
Wanned  by  the  beat  of  the  heavens, 
Laid  out  under  the  shining  sky. 
Lono-kai-o-lohia  is  dead." 

Then  the  voice  of  the  child  was  heard  in  a  low 
moan  from  the  bundle,  saying,  "  Lono-kai-o- 
lohia  [Lono  possessed  of  the  Ala  spirit]  is  alive." 
The  father  heard  the  voice  and  softly  uttered 
another  chant: 

"In  the  silence 

Has  been  heard  the  gods  of  the  night; 
What  is  this  wailing  over  us? 
Wailing  for  the  death  of 
Lono,  the  spirit  of  the  sea — dead!" 

The  voice  came  again  from  the  kapas,  "Lono, 
the  spirit  of  the  sea,  is  alive."  Lei-makani's 
love  for  his  child  was  overflowing,  and  again  he 
uttered  an  incantation  to  his  own  parents: 

"OKu,  the  father! 

0  Hina,  the  mother! 
Olopana  was  the  first-born; 
Haina-kolo,  the  sister,  was  born: 
Haina-kolo  and  Ke-au-nini  were  the  parents: 
Lei-makani  was  the  child: 

1  am  Lei-makani,  the  child  of  Haina-kolo, 
The  sacred  woman  of  Waipio's  precipices; 
My  mother  is  living  among  the  ripe  halas; 


202       LEGENDS  OF  GODS  AND  GHOSTS 

For  us  was  the  fruit  of  the  ulii; 

I  was  found  by  the  fisherman; 

I  am  the  child  of  the  pali  hula-anu; 

I  was  cared  for  by  one  of  my  family 

Inland  at  Opaeloa; 

They  gave  me  the  name  Lopa-iki-hele-wale 

[Little  lazy  fellow  having  nothing); 

But  I  am  Lei-makani — you  shall  hear  it." 

His  heart  was  heavy  with  longing  for  his 
mother,  and  the  gods  of  the  wind,  the  wind 
brothers,  took  his  plaintive  love-chant  to  the 
ears  of  Haina-kolo,  who  had  wandered  in  her 
insanity,  but  was  now  free  from  her  craze  and 
had  become  herself.  She  followed  that  voice 
over  the  precipices  and  valleys  to  the  top  of  a 
precipice.  Standing  there  and  looking  down  she 
saw  her  child  and  grandchild  below,  and  she 
chanted : 

"Thy  voice  I  have  heard 
Softly  echoed  by  the  pali, 
Wailing  against  the  pali; 
Thy  voice,  my  child  beloved; 
My  child,  indeed; 

My  child,  when  the  cloud  hung  over 
And  the  rainbow  light  was  above  us, 
That  day  when  we  floated  together 
When  the  sea  was  breaking  my  heart; 
My  child  of  the  cape  of  Ka-ia, 
When  the  sun  was  hanging  above  us. 
Where  have  I  been? 
Tell  Ke-au-nini-ula-o-ka-lani; 
I  was  in  the  midst  of  the  sea 
With  the  child  of  our  love; 
My  child,  my  little  child, 
Where  are  you?    Oh,  come  back!" 


KE-AU-NINI  203 

Then  she  went  down  the  precipice  and  met 
her  son  holding  his  child  in  his  arms,  and  wailed: 

"My  lord  from  the  fogs  of  the  inland, 
From  the  precipices  fighting  the  wind, 
Striking  down  along  the  ridges; 
My  child,  with  the  voice  of  a  bird, 
Echoed  by  the  precipice  of  Pakohi, 
Shaking  and  dancing  on  inaccessible  places, 
Laughing  out  on  the  broken  waters 
Where  we  were  floating  in  danger; 
There  I  loved  dearly  your  voice 
Fighting  with  waves 
While  the  fierce  storm  was  above  us 
Seen  by  your  many  gods 
Who  dwell  in  the  shining  sky— 
Auwe  for  us  both!" 

They  waited  a  little  while,  until  the  time  when 
Lono-kai  became  strong  again.  Then  they  went 
up  to  the  village. 

Haina-kolo  had  run  into  the  forest,  her  wet 
pa-u  torn  off,  no  clothing  left.  Her  long  hair 
was  her  cloak,  clothing  her  from  head  to  foot. 
She  wandered  until  cold,  then  dressed  herself 
with  leaves.  As  her  right  senses  returned  she 
made  warm  garments  of  leaves  and  ate  fruits  of 
the  forest.  When  they  came  to  the  village  they 
met  the  people  who  knew  Haina-kolo.  She 
dwelt  there  until  Lono-kai  grew  up.  He  and 
his  father  looked  like  twins,  having  great  resem- 
blance, people  told  them,  to  Ke-au-nini.  The  boy 
asked,  " Where  is  my  grandfather,  Ke-au-nini?" 
Lei-makani  said:  "I  never  saw  your  grandfather. 
He  was  very  tabu  and  sacred.  He  killed  his  own 


204       LEGENDS  OF  GODS  AND  GHOSTS 

father,  Ku-aha-ilo,  god  of  the  heavens.  I  know 
by  my  mana  [spirit  power]  that  he  is  with  the 
daughters  of  Milu."  The  boy  said:  "I  must  go 
and  find  him.  I  will  go  in  my  spirit  body,  leav- 
ing this  human  body.  You  must  not  forbid  the 
journey. ' '  Ke-au-kai,  the  priest,  said : ' '  You  can- 
not find  him  unless  you  learn  what  to  do  before 
you  go.  Those  chiefs  of  Milu  have  many  sports 
and  games.  I  tell  you  these  things  must  be 
learned  before  you  go  into  that  land.  If  you 
are  able  to  win  against  the  spirits  of  that  place 
you  can  get  your  grandfather." 

All  the  chiefs  aided  the  boy  to  acquire  skill  in 
all  sports.  They  went  to  the  fields  of  Paaohau. 
Nuanua,  the  most  skilful  teacher  of  hula,  taught 
him  to  dance.  The  highest  chiefs  and  chiefesses 
went  with  him  to  help,  taking  their  retinues  with 
them.  Lei-makani  said:  "The  knowledge  of 
sports  is  the  means  by  which  you  will  catch  your 
grandfather.  Now  be  careful.  Do  not  be  stingy 
with  food.  Give  to  others  and  take  care  of  the 
people." 

They  went  up  in  a  great  company,  and  Haina- 
kolo  wondered  at  the  beauty  of  the  boy,  and  asked 
why  they  were  travelling.  Lono-kai  told  them 
the  reason  for  his  journey  and  desire  to  see  the 
field  of  sports. 

Xuanua,  the  hula  teacher,  sent  his  assistants 
to  get  all  kinds  of  leaves  and  flowers  used  in  the 


KE-AU-NINI  205 

hula,  then  sent  for  a  black  pig  to  be  used  as 
an  omen.  If  it  ran  to  Lono-kai,  he  would  be- 
come a  good  dancer;  if  not,  he  would  fail.  The 
pig  went  to  him.  The  priest  offered  this  prayer: 

"Laka  is  living  where  the  forest  leaves  are  trembling, 
The  ghost -god  of  dancers  above  and  below, 
From  the  boundary  of  the  North  to  the  place  most  southern: 
O  Laka,  your  altar  is  covered  with  leaves, 
The  dancing  leaves  of  the  ieie  vine; 
This  offering  of  leaves  is  the  labor  of  the  gods, 
The  gods  of  your  family,  Pele  and  Hiiaka; 
The  women  living  in  warm  winds  come  here  for  the  toil, 
And  this  labor  of  ours  is  learning  your  dance. 
Tabu  laid  down;  tabu  lifted.    Amama  ua  noa  (we  are  through]!  " 

The  priest  lifted  his  eyes,  and  the  pig  was  seen 
lying  at  the  foot  of  the  boy.  Then  he  commenced 
teaching  the  boy  the  kilu  and  the  first  dance. 
They  were  thirty  days  learning  the  dances,  and 
the  boy  learned  all  those  his  teachers  knew. 

Then  they  went  around  Hawaii,  studying  the 
dances.  He  was  told  to  go  back  and  get  all  the 
new  ideas  and  seek  the  gods  to  learn  their  newest 
dance,  for  theirs  differed  from  those  of  his  teach- 
ers. He  was  to  seek  this  knowledge  in  dreams. 
Lei-makani  said:  "Your  teachers  have  shown 
you  the  slow  way;  if  that  is  all  you  know,  you 
will  win  fame,  but  not  victory.  You  must  learn 
from  the  gods."  Lono-kai  again  went  to  Hama- 
kua  with  his  companions  and  learned  how  to  play 
konane,  the  favorite  game  of  Ke-au-nini.  The 
teacher  said,  "I  have  taught  you  all  I  know 


206       LEGENDS  OF  GODS  AND  GHOSTS 

inside  and  outside,  as  I  would  not  teach  the 
other  young  chiefs."  The  boy  said  to  him, 
' '  There  is  one  thing  more, — give  offerings  to  the 
gods  that  they  may  teach  us  in  our  dreams 
newer  and  better  ways." 

So  they  waited  quietly,  offering  sacrifices.  The 
priests  told  him  to  set  apart  a  pig  while  he  made 
a  prayer.  If  the  pig  died  during  the  prayer,  he 
would  not  forget  anything  learned.  The  boy 
laid  his  right  hand  on  the  pig  and  began  to  pray : 

"Here  is  a  pig,  an  offering  to  the  gods. 
O  Lono  in  the  Under-world,  Lono  in  the  sky: 
O  Kane,  who  makes  not -to-be-broken  laws, 
Kane  in  the  darkness,  Kane  in  the  hot  wind, 
Kane  of  the  generations,  Kane  of  the  thunder, 
Kane  in  the  whirlwind  and  the  storm: 
Here  is  labor— labor  of  the  gods. 
My  body  is  alive  for  you! 
Filled  up  is  the  Nuu-pule. 
My  prayer  is  for  those  you  hold  dear. 
O  Laka,  come  with  knowledge  and  magic  power! 
Laka,  dancing  in  the  moving  forest  leaves 
Of  the  mountain  ridges  and  the  valleys, 
Return  and  bestow  the  knowledge 
Of  Pele  and  Hiiaka,  the  guardians  of  the  wind, 
Knowing  the  multitude  of  the  gods  of  the  night, 
Knowing  Aukele-nui-aku  in  the  Under-world. 
O  people  of  the  night, 
Here  is  the  pig,  the  offering! 
Come  with  knowledge,  magic  power,  and  safety. 
Amama  ua  noa." 

Then  the  boy  lifted  his  hand  and  the  pig  lay  silent 
in  death.  Then  came  thunder  shaking  the  earth, 
and  lightning  flashing  in  flames,  and  a  storm 
breaking  in  red  rain.  Mists  came  and  the  shad- 


KE-AU-NINI  207 

ows  of  the  thousands  of  gods  of  Ke-au-nini  fell 
upon  the  boy.  The  teachers  and  friends  sat  in 
perfect  silence  for  a  long  tune.  The  storm  was 
beating  outside,  and  the  boy  was  overcome  with 
weariness  and  wondered  at  the  silence  of  his 
friends. 

Rainbow  colors  were  about  him,  and  the  people 
were  awed  by  their  fears  and  sat  still  until  even- 
ing came.  Then  the  teacher  asked  the  boy  if 
he  saw  what  had  been  done  in  the  darkness  rest- 
ing over  him,  and  if  he  could  explain  to  them. 
The  boy  said,  "I  do  not  understand  you;  perhaps 
my  teacher  can  explain." 

Nuanua  said:  "I  am  growing  old  and  have 
never  seen  such  things  above  any  one  learning 
the  dance.  You  have  come  to  me  modestly,  like 
one  of  the  common  people,  when  I  should  have 
gone  to  you,  and  now  the  gods  show  your  worth 
and  power  and  their  favor." 

Then  he  took  a  piece  of  wood  from  the  hula 
altar  which  was  covered  with  leaves  and  flowers, 
and,  putting  it  in  a  cup  of  awa,  shook  it,  and 
looked,  and  said  to  the  boy:  "This  is  the  best  I 
can  do  for  you.  Now  the  gods  will  take  you  in 
their  care."  Then  he  poured  awa  into  cups, 
passing  them  to  all  the  people  as  he  chanted 
incantations,  all  the  company  clapping  their 
hands.  Then  they  drank.  But  the  boy's  cup 
was  drunk  by  the  eepas  of  Po  (gnomes  of  the 


208       LEGENDS  OF  GODS  AND  GHOSTS 

night).  So  the  company  feasted  and  the  night 
became  calm.  Lono-kai  that  night  left  his 
friends  with  Nuanua  and  journeyed  on.  He 
waited  some  days  and  then  told  Lei-makani  he 
thought  he  was  ready.  He  said:  "Yes,  I  have 
heard  about  your  success,  but  I  will  see  what 
you  can  do.  We  will  wait  another  ten  days 
before  you  go."  Then  for  two  days  all  the  people 
of  Waipio  brought  their  offerings.  They  built 
a  great  lanai,  and  feated.  Lei-makani  told  the 
people  that  he  had  called  them  together  to  see 
the  wonderful  power  in  the  sports  of  the  boy. 
So  the  boy  stood  up  and  chanted: 

"O  Kuamu-amu  [the  little  people  of  the  clouds  of  the  skyl, 
The  alii  thronging  in  crowds  from  Kuai-he-lani, 
On  the  shoulders  of  Moana-liha,  divided  at  the  waters, 
Divided  at  the  waters  of  the  heavy  mist, 
And  the  rain  coming  from  the  skies, 
And  the  storm  rushing  inland. 
Broken  into  mists  are  the  falls  of  the  mountains, — 
Mists  that  bathe  the  buds  of  the  flowers, 
Opening  the  buds  below  the  precipices. 
Arise,  O  beloved  one!" 

Ke-au-nini  heard  this  chant,  even  down  in  Po, 
while  he  was  sporting  with  the  eepas  of  Milu, 
while  his  spirit  body  was  with  his  friend  Popo- 
alaea.  He  repeated  the  same  chant,  and  the 
ghosts  all  rejoiced  and  laughed,  and  Laka  leaped 
to  his  side  and  danced  before  him.  They  had 
the  same  sports  as  the  noted  ones  on  Hawaii. 
Lono-kai  danced  in  magic  power  before  all  the 


l  :••••.  •••  •.  >  • 
•  ••  •.  ••••  r«r  i 


KE-AU-NINI  209 

people  until  the  time  came  for  him  to  go  along 
the  path  of  his  visions  of  the  night.  All  omens 
and  signs  had  been  noted  and  were  found  to  be 
favorable.  One  of  the  old  priests  told  the  people 
to  make  known  their  thought  about  the  best 
path  for  the  young  chief,  but  they  were  silent. 
Then  Moli-lele,  an  old  priest  who  had  the  spirit 
of  the  unihipilis  resting  upon  him,  said:  "I  know 
that  there  will  be  many  troubles.  Cold  and 
fierce  winds  come  over  the  sea.  Low  tides  come 
in  the  morning.  The  land  of  Kane-huna-moku 
rises  in  the  coral  surf."  He  chanted: 

"Dead  is  this  chief  of  ours, 
Caught  as  a  bird  strikes  a  fish; 
The  foam  of  surf  waves  rises  up, 
Smiting  and  driving  below. 
No  sorcerer  of  the  land  is  there, 
Where  the  coral  reef  labors, 
And  the  rock-eating  Hina  of  the  far-off  sea." 

The  chiefs  began  to  wail,  but  lightning  was  in 
the  eyes  of  the  boy  and  his  face  was  filled  with 
anger  at  this  word  of  the  old  priest.  Then 
another  priest  arose  and  said:  "O  chiefs  and 
people,  I  have  seen  the  path  to  the  Under-world, 
and  it  is  not  right  for  this  young  man  to  go.  His 
body  is  human  and  easily  captured  by  the  ghosts. 
He  might  be  safe  if  he  could  get  the  body  of  the 
one  he  seeks.  There  are  fierce  guardians  of  the 
path  who  will  make  war  on  whoever  comes  in 
the  flesh." 


210       LEGENDS  OF  GODS  AND  GHOSTS 

Then  Kalei,  another  priest,  said:  "I  know  their 
world.  I  saw  the  stars  this  morning,  and  they 
told  me  that  the  path  was  stopped  against  this 
chief  by  broken  coral  and  the  bones  of  the  dead. 
The  tabu-children  of  Hina  are  swimming  in  the 
sea.  I  will  prove  the  danger  by  this  awa  cup. 
If  the  bubbles  of  the  awa  poured  in  go  to  the 
right,  he  can  go.  If  to  the  left,  he  must  stay." 
This  he  did  uttering  incantations,  but  bubbles 
covered  all  the  surface. 

Then  the  priests  advised  the  young  chief  to 
stay  and  eat  the  fat  of  the  land.  Then  Hae-hae, 
the  great  chief,  said,  "We  have  come  to  point  out 
a  path,  if  we  can,  and  to  make  quiet  and  peaceful 
that  way  into  Po."  He  instituted  new  omens, 
and  showed  that  the  young  chief  would  be  suc- 
cessful, but  he  would  have  many  difficulties  to 
overcome. 

Lono-kai  arose  and  said:  ''The  words  of  these 
chiefs  were  twisted.  I  will  go  after  the  spirit- 
body  of  my  grandfather,  as  I  have  sworn  to  do. 
My  word  is  fast.  I  will  go  to  the  land  where  my 
grandfather  stays." 

The  priests  who  had  tried  to  terrify  Lono-kai 
were  his  enemies,  and  would  oppose  his  journey, 
and  he  wanted  them  killed,  but  Lei-makani  would 
not  permit  it.  Ku  also  quieted  him  with  patient 
words,  and  he  ceased  from  anger  and  told  them 
he  must  prepare  at  once  to  go. 


KE-AU-NINI  211 

Lei-makani  had  a  double  canoe  made  ready, 
and  selected  a  number  of  strong  men  to  accom- 
pany the  young  chief.  Lono-kai  would  not  have 
any  of  these  men,  but  went  out  early  in  the  morn- 
ing, took  a  cup  of  awa  to  the  temple  nearby  and 
chanted  his  genealogical  mele. 

Thunder  and  lightning  and  heavy  wind  and 
rain  attended  his  visit  to  the  temple.  He  re- 
turned to  his  parents  and  told  them  to  wait  for 
him  thirty  days.  If  a  mist  was  over  all  the  land 
they  might  wait  and  watch  ten  days  more,  and 
if  the  mist  continued,  another  ten,  when  he  would 
return  with  thunder  and  lightning  to  meet  his 
friends.  But  if  the  voices  of  the  sea  were  strong 
at  Kumukahi,  with  mist  resting  on  Opaelolo 
and  rain  on  Puu-o-ka-polei,  then  he  would  be 
dead. 

He  took  his  feather  cloak  and  war  weapons 
from  his  grandparents,  and  feather  helmet,  and 
went  out.  He  bade  his  parents  farewell,  took  a 
cocoanut-husk  canoe  and  went  down  to  the  sea. 
The  waves  rose  high,  pounding  the  face  of  the 
coast  precipices.  Lei-makani  ran  down  to  bring 
Lono-kai  back,  but  according  to  the  proverb  he 
caught  the  hand  of  the  chiefess  who  lives  in  the 
land  of  Nowhere.  The  boy  had  disappeared. 

Out  in  the  sea  Lono-kai  was  tossing  in  the 
high  waves,  passing  all  the  islands,  even  to  the 
land  Niihau.  There  he  met  the  great  watchman 


212        LEGENDS  OF  GODS  AND  GHOSTS 

of  Kuai-he-lani  called  Honu  (the  turtle).  He 
came  quietly  near  the  head.  Honu  asked, 
" Where  are  you  going? "  Lono-kai  said:  "You 
speak  as  if  you  alone  had  the  right  to  the  sea. 
You  are  a  humpbacked  turtle;  you  shall  become 
a  great  round  stone."  Then  the  turtle  began 
to  slap  its  fins  on  the  sea,  raising  waves  high  as 
precipices.  Five  times  forty  he  struck  the  sea 
with  mighty  force,  looking  for  the  destruction  of 
the  chief  as  the  waves  passed  over  him.  But 
Lono-kai  waited  until  the  turtle  became  tired, 
thinking  the  chief  dead.  As  the  waters  became 
calm  the  chief  raised  his  club  and  struck  the 
right  flapper  of  the  turtle,  destroying  its  power. 

Then  the  left  fin  beat  the  sea  into  foam,  but 
Lono-kai  waited  and  broke  that  fin  also;  then  he 
broke  the  back  of  the  turtle  into  little  pieces  and 
went  on  his  way.  Soon  the  ocean  grew  fierce 
again.  Huge  waves  came,  and  whirlwinds.  He 
saw  something  red  in  the  great  sea — a  kupua 
of  the  ocean.  The  name  of  this  enemy  was  Ea, 
a  great  red  turtle,  who  crawled  out  and  asked 
where  he  was  going.  Lono-kai  said:  "What 
right  have  you  to  question  me?  Have  I  ques- 
tioned your  right  to  go  on  the  sea?" 

Ea  said:  "This  is  not  your  place.  I  will  kill 
you.  You  shall  be  food  for  me  to  eat.  When 
you  are  dead  I  will  go  and  kill  the  watchman  who 
let  you  come  into  this  tabu-sea  of  my  chief." 


KE-AU-NINI  213 

"Who  is  your  chief?"  asked  Lono-kai.  Ea  re- 
plied :  '  'Hina-kekai  [the  calabash  for  boiling  water] , 
the  daughter  of  Pii-moi.  Now  I  will  kill  you." 

Then  Ea  began  to  strike  the  water  with  his 
right  fin,  throwing  the  water  up  on  all  sides  in 
mighty  waves,  expecting  to  overthrow  Lono-kai 
and  his  boat.  When  he  rested  to  see  the  result 
of  this  battle  his  fin  was  on  the  surface,  and  the 
chief  struck  it  and  broke  it. 

Then  in  another  fight,  when  head  and  fin  were 
lifted  to  destroy  the  boat,  Lono-kai  struck  the 
neck  and  broke  it,  so  killing  his  enemy. 

Now  he  thought  all  his  troubles  were  over  and 
he  could  go  safely  on  his  way. 

But  soon  there  lay  before  him  a  new  enemy, 
floating  on  the  sea,  a  very  long  thing,  like  a  long 
stick.  He  approached  and  saw  that  it  was  like 
the  fin  of  a  shark,  but  as  he  came  nearer  he  ob- 
served the  smooth  skin  of  a  long  eel.  Lifting 
its  head  and  looking  right  at  him,  the  eel  said: 
"O,  proud  man,  you  are  here  where  you  have 
no  business  to  be.  I  will  mix  you  with  my  awa 
and  eat  you  now."  Then  he  struck  at  Lono- 
kai  with  his  tail  and  hit  his  eyes  and  knocked 
him  down,  then,  thinking  Lono-kai  was  dead, 
he  turned  his  head  to  the  boat  to  catch  the  body, 
but  Lono-kai,  leaping  up  on  the  head  of  the  eel, 
holding  his  boat  with  one  hand  and  his  club  with 
the  other,  struck  the  head  with  the  magic  club, 


214       LEGENDS  OF  GODS  AND  GHOSTS 

breaking  the  bones.  Fire  came  out  of  the  broken 
head,  the  eel  falling  into  pieces  which  became 
islands  of  fire  in  the  midst  of  which  appeared  a 
very  beautiful  woman  who  asked  him  whence  he 
came,  and  why. 

He  told  her  he  was  from  Hawaii  and  was  going 
to  Kuai-he-lani  and  would  kill  her,  for  he  thought 
she  was  a  mo-o,  or  dragon- woman.  He  said, 
"You  tried  to  kill  me,  0  woman,  and  now 
you  must  stay  and  become  the  fire  oven  of  the 
ocean."  He  asked  her  name.  She  said  to  him: 
' '  This  kupua  was  Waka,  the  dragon  of  the  rough 
head,  and  I  have  escaped  from  his  body.  I  want 
you  now  for  my  husband,  and  I  will  accompany 
you  on  your  journey." 

Lono-kai  told  her,  "This  would  not  be  right, 
but  when  I  return,  if  I  come  this  way,  you  shall 
be  mine."  She  said,  "My  ruler  will  kill  me,  for 
I  have  been  sent  to  guard  this  place."  Lono-kai 
asked,  "Who  is  your  ruler?"  "Hina-kekai,  she 
will  kill  me.  You  belong  to  the  Ku-aha-ilo  fam- 
ily, which  is  a  very  strong  family.  Therefore  we 
have  been  watching  for  you  for  our  chief  ess." 

Lono-kai  told  her  to  go  to  his  land  and  wait 
for  him.  He  would  be  her  husband.  She  must 
wait  there  without  fault  until  his  return.  Then 
he  went  away.  Waka  did  not  know  whence  this 
chief  came,  so  she  went  to  Oahu  and  landed  at 
Laiewai.  There  she  awaited  her  husband. 


KE-AU-NINI  215 

Lono-kai  went  on  to  the  land  of  Kuai-he-lani, 
where  he  landed  and  hid  his  boat  among  the 
vines  on  the  beach.  He  went  to  the  temple  where 
the  body  of  his  grandfather  lay,  clean  and  beau- 
tiful in  death.  He  could  not  see  any  door  or 
break  in  the  body  for  the  escape  of  the  spirit. 

Then  he  struck  the  earth  with  his  magic  war- 
club  until  a  great  hole  opened.  He  looked  down 
and  saw  a  large  house  and  many  people  moving 
around  below.  He  knew  that  the  spirit  of  his 
grandfather  was  there.  He  went  down  and 
looked  about,  but  the  people  had  disappeared. 
The  remains  of  a  great  feast  were  there.  He 
stood  at  the  door  looking  in,  when  two  men  ap- 
peared and  welcomed  him  with  an  "  Aloha,"  and 
told  him  he  must  have  come  from  the  land  above, 
for  there  was  no  man  like  him  in  that  place. 
They  advised  him  to  make  his  path  back  into 
that  land  from  whence  he  had  come,  for  if  the 
king  of  the  Under- world  saw  him  he  would  be 
killed.  Lono-kai  asked,  "Who  is  your  king?" 
They  told  him,  "Milu."  "What  does  he  do?" 
"Our  king  dances  for  Popo-alaea  and  Ke-au- 
nini."  Lono-kai  went  with  the  men  to  see  the 
sports.  They  tried  to  persuade  him  not  to  go, 
but  he  was  very  obstinate  and  asked  them  to 
hide  him.  They  said,  "If  we  do  this  and  you 
are  discovered  we  shall  be  destroyed." 

He  told  them  the  reason  of  his  coming  and 


216       LEGENDS   OF  GODS  AND  GHOSTS 

asked  their  help,  and  said  when  he  had  his  grand- 
father they  could  follow  him  into  the  Upper- 
world.  They  went  to  a  house  which  was  large 
and  beautiful.  They  entered  and  saw  the  chiefs 
playing  kilu.  After  a  long  time  Lono-kai  began 
to  make  his  presence  known.  Popo-alaea  was 
winning.  Then  Ke-au-nini  chanted: 

"The  multitude  of  those  below  give  greeting 
To  the  friends  of  the  inland  forest  of  Puna; 
We  praise  the  restfulness  of  our  home; 
The  leaves  and  divine  flowers  of  that  place." 

Lono-kai  chanted  the  same  words  as  an  echo 
of  Ke-au-nini.  Silence  fell  on  the  group,  and 
Milu  cried  out:  "Who  is  the  disturber  of  our 
sport?  We  must  find  him  and  kill  him."  They 
began  the  search,  but  could  not  find  any  one 
and  at  last  resumed  their  games.  Popo-alaea 
chanted: 

"I  welcome  back  my  friend, 
The  great  shadow  of  Waimea, 
Where  stands  the  milo-tree  in  the  gentle  breeze, 
And  the  ohia-tree.    You  know  the  place." 

Ke-au-nini  sang  the  same  chant.  Then  Lono- 
kai  echoed  it  very  softly  and  sweetly.  All  said 
this  last  voice  was  the  best.  Milu  again  caused 
a  search  to  be  made,  but  found  nothing.  The 
two  men  hid  Lono-kai  by  a  post  of  the  house. 

The  group  returned  to  the  sports.  Soon  Milu 
changed  the  game  to  hula.  Ke-au-nini  stood  up 
to  dance  and  began  his  chant: 


KE-AU-NINI  217 

"  Aloha  to  our  houses  without  friends. 
The  path  goes  inland  to  Papalakamo; 
Come  now  and  enter! 
Outside  is  the  trouble,  the  storm, 
And  there  you  meet  the  cold." 

The  people  around  were  striking  the  spirit 
drums.  Then  Lono-kai  chanted: 

"Established  is  the  honor  of  Ke-au-nini 
(Noteworthy  is  the  name), 
Lifted  up  to  the  high  heaven; 
I  am  the  child  of  Lei-makani, 
I  am  Lono  from  the  sunrise  place,  Hae-o-hae: 
I  have  come  after  thee,  my  father; 
We  must  return.    Where  are  you?  " 

Ke-au-nini  could  not  stand  up  to  dance  when 
he  heard  the  voice  of  his  grandchild,  for  his  love 
overpowered  him.  He  looked  up  and  saw  the 
form  of  the  young  chief  leaping  into  the  place 
prepared  for  the  hula  and  standing  there  before 
the  chief.  The  people  rose  up  in  great  confu- 
sion. Lono-kai  caught  the  spirit  of  Ke-au-nini 
and  put  it  in  a  cocoanut-shell.  He  leaped  past 
the  ghosts,  and  ran  very  swiftly  out  of  the  house. 

Some  of  the  people  saw  him  lay  hands  on 
Ke-au-nini,  and  cried  out:  "Oh,  the  husband  of 
our  chief  ess!  Oh,  the  husband  of  our  chief  ess! 
He  has  taken  the  husband  of  our  chief  ess ! "  But 
they  did  not  see  Lono-kai  go  out.  The  two  men 
who  had  aided  Lono-kai  went  out  as  soon  as  he 
leaped  into  the  hula  place.  They  hurried  along 
the  path  toward  freedom,  but  Lono-kai  soon 


2i8       LEGENDS  OF  GODS  AND  GHOSTS 

overtook  them.  Milu  called  to  his  people  to 
hasten  and  capture  and  kill  the  one  who  had 
stolen  Ke-au-nini.  They  saw  the  two  men  with 
Lono-kai,  and  pursued  rapidly,  but  could  not 
overtake  them.  The  fugitives  were  very  near 
the  opening  to  the  world  above.  When  Lono- 
kai  saw  that  the  pursuers  were  almost  upon 
him  he  whirled  his  magic  war-club  and  struck 
the  ground,  making  a  great  hole  into  which  the 
spirits  fell  one  over  the  other. 

Lono-kai  and  the  two  watchmen  went  up  the 
cave  opening  by  which  he  had  gone  down  into 
the  land  of  Milu.  Dawn  was  breaking  as  they 
ran  into  the  temple  at  Kuai-he-lani,  where  the 
body  of  Ke-au-nini  was  lying.  Lono-kai  pushed 
the  spirit  into  the  hollow  of  the  foot  and  held  the 
foot  fast,  shaking  it  until  the  spirit  had  gone  to 
the  very  ends  of  the  body  and  life  had  returned. 

When  Ke-au-nini  was  fully  restored,  Lono-kai 
asked  him  if  he  could  help  restore  to  their  bodies 
the  two  spirits  who  had  aided  him  in  escaping. 
Ke-au-nini  evidently  did  not  remember  anything 
of  his  life  in  the  Under-world,  for  he  did  not  know 
these  ghosts  and  thought  he  had  been  asleep 
from  the  time  he  entered  the  temple  and  fell 
down  in  weariness.  Lono-kai  thought  they 
could  not  find  the  bodies,  but  Ke-au-nini  put 
the  ghosts  in  cocoanuts  and  carried  them  up 
into  the  forest  to  one  of  his  ancestors  who  knew 


KE-AU-NINI  219 

the  bodies  from  which  these  ghosts  had  come. 
Thus  they  were  restored  and  had  a  long  and 
happy  life  in  their  former  home. 

Lono-kai  told  his  grandfather  they  must  return 
to  Hawaii  to  meet  all  the  friends. 

For  thirty  days  mists  covered  Hawaii  and  there 
was  thunder  and  lightning  and  earthquakes. 
Then  Lono-kai  said  to  Ke-au-nini:  "To-morrow 
we  must  go  to  Hawaii.  We  must  have  the  ap- 
propriate ceremonies  for  cleansing  and  taking 
food."  Ke-au-nini  said:  "Yes,  I  have  been  a 
long  time  in  the  adopted  land  of  Milu,  and  my 
eyes  are  dimmed  and  my  thought  is  dazed  with 
the  dance  of  the  restless  spirits  of  the  night.  We 
must  wait  until  I  have  performed  all  the  cleans- 
ing ceremonies,  made  offerings  and  incantations. 
Prayers  must  be  said  for  my  return  to  life.  Then 
we  will  go." 

They  attended  to  all  the  temple  rites,  and  the 
marks  of  death  were  washed  away.  The  body 
was  cleansed,  the  eyes  made  clear,  so  strength 
and  joy  returned  into  the  body.  Then  Ke-au- 
nini  said:  "I  am  ready.  I  see  a  multitude  of 
birds  circling  around  Kaula.  There  is  evil 
toward  Hawaii." 

They  again  went  into  the  temple  and  slept 
until  very  early  the  next  morning.  Then  they 
took  their  cocoanut-husk  canoes,  each  holding 
his  own  in  his  hand,  and  went  down  to  the  edge 


220   LEGES DS  OF  GODS  AXD  GHOSTS 

of  the  sea  and  stood  there,  each  pointing  the  nose 
of  his  boat  toward  Waipio. 

Xone  of  the  people  awoke  until  they  landed. 
They  pulled  the  boats  upon  the  beach  and  went 
to  their  temple.  As  they  came  to  the  door  of  the 
temple,  drums  beat  like  rolling  thunder.  Then 
the  sun  arose,  the  mists  all  vanished  from  Hawaii. 
The  people  awoke  and  understood  that  their 
chiefs  had  returned.  They  ran  out  of  their 
houses  shouting  and  rejoicing.  Olopana  com- 
manded the  chiefs  and  the  people  to  prepare  all 
kinds  of  sweet  food  and  gif ts  and  things  for  a  very 
great  luau.  When  this  was  done  they  feasted 
sixty  days  and  returned  to  their  homes. 

Lei-makani  became  the  ruler  of  Hawaii. 
Lono-kai-o-lohia  was  honored  by  his  father.  All 
of  the  chiefs  in  that  generation  wrere  noted 
throughout  the  islands. 


It  wTas  said  that  there  was  a  beautiful  chiefess 
of  Molokai  who  wanted  to  find  a  young  chief  of 
Hawaii  for  her  husband,  so  she  sent  her  kahu,  or 
guardian,  and  servants  to  make  the  journey 
while  she  went  back  to  her  sleeping-place  and 
dreamed  of  a  very  fine  young  chief  shining  like 
the  sun  and  surrounded  by  all  the  colors  of  the 


KE-AU-NINI  221 

rainbow.  Then  she  awoke  and  found  no  one, 
but  she  loved  that  spirit-body  which  she  had 
seen  in  her  dreams,  so  she  arose  and  went  down 
to  the  beach  and  told  her  guardian  to  make  haste 
and  reach  Hawaii  that  day. 

When  the  kahu  heard  her  call,  he  put  forth  all 
his  power  and  uttered  the  proper  incantations. 
He  sped  through  the  waters  like  a  skimming  bird, 
passed  the  great  precipices  near  Waipio,  and  soon 
after  dawn  landed  on  the  beautiful  beach. 

The  people  had  not  yet  come  from  their  homes 
for  the  work  of  the  day.  He  went  up  to  the 
village  and  came  near  the  house  of  Lei-makani. 
A  watchman  asked  where  he  was  from  and  the 
purpose  of  his  journey.  He  said:  "I  am  a 
stranger  from  Molokai,  a  messenger  from  my 
chief  ess,  who  seeks  a  husband  of  high  rank  equal 
to  her  own.  She  has  no  one  worthy  to  be  her 
husband." 

The  Waipio  chief  said:  "We  have  a  splendid 
young  chief,  but  there  is  no  one  his  equal  in  rank 
and  beauty.  You  could  not  ask  for  him." 

Then  Lei-makani  heard  the  noise  and  came 
out  and  asked  about  this  conversation.  His 
watchman  told  him  that  this  man  was  from 
Molokai. 

Lei-makani  asked  the  man  to  approach.  The 
Molokai  chief  thought  that  Lei-makani  was  the 
handsomest  man  he  had  ever  seen.  Ke-au-kai 


222        LEGENDS  OF  GODS  AXD  GHOSTS 

came  out  of  the  temple  and  looked  upon  the 
stranger  and  asked  why  he  had  come. 

When  he  learned  that  the  man  sought  a  hus- 
band for  his  chiefess,  he  advised  him  to  return 
lest  he  should  meet  death  at  the  hands  of  the 
watchman,  but  the  man  would  not  go  away. 

After  a  tune  the  chiefs  of  Waipio  came  before 
Lei-makani.  The  Molokai  chief  explained  his 
errand,  and  praised  his  chiefess,  and  said  that  he 
was  willing  to  be  killed  and  cooked  in  an  oven  if 
she  were  not  as  beautiful  and  of  as  high  rank 
as  he  had  told  them.  Lono-kai  at  that  moment 
entered  the  assembly,  and  the  stranger  cried  out : 
"This  man  is  the  husband  for  my  chiefess.  Her 
tabu  rank  is  the  same  as  the  tabu  rank  of  this 
fine  young  chief.  No  others  in  all  the  islands  are 
like  these  two.  It  would  be  glorious  for  them  to 
meet."  Lono-kai  said,  ''You  return  at  once  and 
make  preparation,  and  I  will  come  in  the  even- 
ing." 

The  kahu  returned  to  Molokai,  but  the  chiefess 
saw  him  coming  back  alone  and  became  very 
angry,  her  eyes  flashing  with  wrath  because  he 
had  not  brought  the  young  chief  with  him.  She 
screamed  out,  "Where  is  the  value  of  your  jour- 
ney, if  you  return  without  my  husband?" 

"Wait  a  little,"  the  guardian  said  gently, 
"until  you  hear  about  what  I  have  seen  upon 
Hawaii.  I  have  found  the  one  you  wanted.  We 


:"  *  /.  :    ::••;'••*:  *••  •* : 
•.•.•••.:..::'  •.::••.:'•: ; 


COCOANUTS 


KE-AU-NIN1  223 

must  get  ready  to  meet  your  husband,  for  the 
young  chief  is  coming  here  this  evening.  When 
you  meet,  the  love  of  each  of  you  will  be  great 
toward  the  other." 

She  ordered  all  Molokai  to  prepare  for  a  great 
feast  commencing  that  evening.  Messengers  ran 
swiftly,  people  and  chiefs  hastened  their  labors, 
and  by  evening  vast  quantities  of  food  had  been 
prepared. 

Lono-kai  took  his  cocoanut-husk  boat  and  came 
over  the  sea  like  a  bird  skimming  the  water. 

As  the  sun  sank  and  the  evening  shadows  fell, 
the  two  young  people  met  and  delighted  in  each 
other's  beauty.  Then  they  were  married  in  the 
midst  of  all  the  people  of  Molokai. 


224       LEGENDS  OF  GODS  AND  GHOSTS 

XVIII 

THE  BRIDE  FROM  THE  UNDER-WORLD 
A  LEGEND  OF  THE  KALAKAUA  FAMILY 

KU,  one  of  the  most  widely  known  gods  of  the 
Pacific  Ocean,  was  thought  by  the  Hawai- 
ians  to  have  dwelt  as  a  mortal  for  some  time  on 
the  western  side  of  the  island  Hawaii.  Here 
he  chose  a  chiefess  by  the  name  of  Hina  as  his 
wife,  and  to  them  were  born  two  children.  When 
he  withdrew  from  his  residence  among  men  he 
left  a  son  on  the  uplands  of  the  district  of  North 
Kona,  and  a  daughter  on  the  seashore  of  the  same 
district.  The  son,  Hiku-i-kana-hele  (Hiku  of 
the  forest),  lived  with  his  mother.  The  daugh- 
ter, Kewalu,  dwelt  under  the  care  of  guardian 
chiefs  and  priests  by  a  temple,  the  ruined  walls 
of  which  are  standing  even  to  the  present  day. 
Here  she  was  carefully  protected  and  perfected 
in  all  arts  pertaining  to  the  very  high  chiefs. 
Hiku-of-the-Forest  was  not  accustomed  to  go 
to  the  sea.  His  life  was  developed  among  the 
forests  along  the  western  slopes  of  the  great 
mountains  of  Hawaii.  Here  he  learned  the  wis- 
dom of  his  mother  and  of  the  chiefs  and  priests 


THE  BRIDE  FROM  THE   UNDER-WORLD     22$ 

under  whose  care  he  was  placed.  To  him  were 
given  many  of  the  supernatural  powers  of  his 
father.  His  mother  guarded  him  from  the  knowl- 
edge that  he  had  a  sister  and  kept  him  from  going 
to  the  temple  by  the  side  of  which  she  had  her 
home. 

Hiku  was  proficient  in  all  the  feats  of  manly 
strength  and  skill  upon  which  chiefs  of  the  highest 
rank  prided  themselves.  None  of  the  chiefs  of 
the  inland  districts  could  compare  with  him  in 
symmetry  of  form,  beauty  of  countenance,  and 
skill  in  manly  sports. 

The  young  chief  noted  the  sounds  of  the  forest 
and  the  rushing  winds  along  the  sides  of  the 
mountains.  Sometimes,  like  storm  voices,  he 
heard  from  far  off  the  beat  of  the  surf  along  the 
coral  reef.  One  day  he  heard  a  noise  like  the 
flapping  of  the  wings  of  many  birds.  He  looked 
toward  the  mountain,  but  no  multitude  of  his 
feathered  friends  could  be  found.  Again  the 
same  sound  awakened  his  curiosity.  He  now 
learned  that  it  came  from  the  distant  seashore 
far  below  his  home  on  the  mountain-side. 

Hiku-of-the-Forest  called  his  mother  and  to- 
gether they  listened  as  again  the  strange  sound 
from  the  beach  rose  along  the  mountain  gulches 
and  was  echoed  among  the  cliffs. 

"E  Hiku,"  said  the  mother,  "that  is  the  clap- 
ping of  the  hands  of  a  large  number  of  men  and 


226       LEGENDS  OF  GODS  AND  GHOSTS 

women.  The  people  who  live  by  the  sea  are 
very  much  pleased  and  are  expressing  their 
great  delight  in  some  wonderful  deed  of  a  great 
chief." 

Day  after  day  the  rejoicing  of  the  people  was 
heard  by  the  young  chief.  At  last  he  sent  a 
trusty  retainer  to  learn  the  cause  of  the  tumult. 
The  messenger  reported  that  he  had  found  cer- 
tain tabu  surf  wraters  of  the  Kona  beach  and  had 
seen  a  very  high  chiefess  who  alone  played  with 
her  surf-board  on  the  incoming  waves.  Her 
beauty  surpassed  that  of  any  other  among  all 
the  people,  and  her  skill  in  riding  the  surf  was 
wonderful,  exceeding  that  of  any  one  whom  the 
people  had  ever  seen,  therefore  the  multitude 
gathered  from  near  and  far  to  watch  the  marvel- 
ous deeds  of  the  beautiful  woman.  Their  pleas- 
ure was  so  great  that  when  they  clapped  their 
hands  the  sound  was  like  the  voices  of  many 
thunder-storms. 

The  young  chief  said  he  must  go  down  and  see 
this  beautiful  maiden.  The  mother  knew  that 
this  chiefess  of  such  great  beauty  must  be  Kewalu, 
the  sister  of  Hiku.  She  feared  that  trouble 
would  come  to  Kewalu  if  her  more  powerful 
brother  should  find  her  and  take  her  in  marriage, 
as  was  the  custom  among  the  people.  The 
omens  which  had  been  watched  concerning  the 
children  in  their  infancy  had  predicted  many 


THE  BRIDE  FROM  THE   UNDER-WORLD     227 

serious  troubles.  But  the  young  man  could  not 
be  restrained.  He  was  determined  to  see  the 
wonderful  woman. 

He  sent  his  people  to  gather  the  nuts  of  the 
kukui,  or  candlenut-tree,  and  crush  out  the  oil 
and  prepare  it  for  anointing  his  body.  He  had 
never  used  a  surf-board,  but  he  commanded  his 
servants  to  prepare  the  best  one  that  could  be 
made.  Down  to  the  seashore  Hiku  went  with 
his  retainers,  down  to  the  tabu  place  of  the  beau- 
tiful Kewalu. 

He  anointed  his  body  with  the  kukui  oil  until 
it  glistened  like  the  polished  leaves  of  trees; 
then  taking  his  surf-board  he  went  boldly  to  the 
tabu  surf  waters  of  his  sister.  The  people  stood 
in  amazed  silence,  expecting  to  see  speedy  pun- 
ishment meted  out  to  the  daring  stranger.  But 
the  gods  of  the  sea  favored  Hiku.  Hiku  had 
never  been  to  the  seaside  and  had  never  learned 
the  arts  of  those  who  were  skilful  in  the  waters. 
Nevertheless  as  he  entered  the  water  he  carried 
the  surf-board  more  royally  than  any  chief  the 
people  had  ever  known.  The  sunlight  shone  in 
splendor  upon  his  polished  body  when  he  stood 
on  the  board  and  rode  to  the  shore  on  the  crests 
of  the  highest  surf  waves,  performing  wonderful 
feats  by  his  magic  power.  The  joy  of  the  multi- 
tude was  unbounded,  and  a  mighty  storm  of  noise 
was  made  by  the  clapping  of  their  hands. 


228       LEGENDS  OF  GODS  AND  GHOSTS 

Kewalu  and  her  maidens  had  left  the  beach 
before  the  coming  of  Hiku  and  were  resting  in 
their  grass  houses  in  a  grove  of  cocoahut-trees 
near  the  heiau.  When  the  great  noise  made  by 
the  people  aroused  her  she  sent  one  of  her  friends 
to  learn  the  cause  of  such  rejoicing.  When  she 
learned  that  an  exceedingly  handsome  chief  of  the 
highest  rank  was  sporting  among  her  tabu  waters 
she  determined  to  see  him. 

So,  calling  her  maidens,  she  went  down  to  the 
seashore  and  first  saw  Hiku  on  the  highest  crest 
of  the  rolling  surf.  She  decided  at  once  that  she 
had  never  seen  a  man  so  comely,  and  Hiku,  surf- 
riding  to  the  shore,  felt  that  he  had  never  dreamed 
of  such  grace  and  beauty  as  marked  the  maiden 
who  was  coming  to  welcome  him. 

When  Kewalu  came  near  she  took  the  wreath 
of  rare  and  fragrant  flowers  which  she  wore 
and  coming  close  to  him  threw  it  around  his 
shoulders  as  a  token  to  all  the  people  that  she 
had  taken  him  to  be  her  husband. 

Then  the  joy  of  the  people  surpassed  all  the 
pleasure  of  all  the  days  before,  for  they  looked 
upon  the  two  most  beautiful  beings  they  had 
ever  seen  and  believed  that  these  two  would 
make  glad  each  other's  lives. 

Thus  Hiku  married  his  sister,  Kewalu,  accord- 
ing to  the  custom  of  that  tune,  because  she  was 
the  only  one  of  all  the  people  equal  to  him  in 


THE  BRIDE  FROM  THE   UNDER-WORLD     229 

rank  and  beauty,  and  he  alone  was  fitted  to  stand 
in  her  presence. 

For  a  long  time  they  lived  together,  sometimes 
sporting  among  the  highest  white  crests  of  storm- 
tossed  surf  waves,  sometimes  enjoying  the  guess- 
ing and  gambling  games  in  which  the  Hawaiians 
of  all  times  have  been  very  expert,  sometimes 
chanting  meles  and  genealogies  and  telling  mar- 
velous stories  of  sea  and  forest,  and  sometimes 
feasting  and  resting  under  the  trees  surrounding 
their  grass  houses. 

Hiku  at  last  grew  weary  of  the  life  by  the  sea. 
He  wanted  the  forest  on  the  mountain  and  the 
cold,  stimulating  air  of  the  uplands.  But  he  did 
not  wish  to  take  his  sister- wife  with  him.  Per- 
haps the  omens  of  their  childhood  had  revealed 
danger  to  Kewalu  if  she  left  her  home  by  the  sea. 
Whenever  he  tried  to  steal  away  from  her  she 
would  rush  to  him  and  cling  to  him,  persuading 
him  to  wait  for  new  sports  and  joys. 

One  night  Hiku  rose  up  very  quietly  and  passed 
out  into  the  darkness.  As  he  began  to  climb 
toward  the  uplands  the  leaves  of  the  trees  rustled 
loudly  in  welcome.  The  night  birds  circled 
around  him  and  hastened  him  on  his  way,  but 
Kewalu  was  awakened.  She  called  for  Hiku. 
Again  and  again  she  called,  but  Hiku  had  gone. 
She  heard  his  footsteps  as  his  eager  tread  shook 
the  ground.  She  heard  the  branches  breaking 


230      LEGENDS  OF  GODS  AND  GHOSTS 

as  he  forced  his  way  through  the  forests.  Then 
she  hastened  after  him  and  her  plaintive  cry  was 
louder  and  clearer  than  the  voices  of  the  night 
birds. 

"E  Hiku,  return!     E  Hiku,  return! 
O  my  love,  wait  for  Kewalu! 
Hiku  goes  up  the  hills; 
Very  hard  is  this  hill,  O  Hiku! 
O  Hiku,  my  beloved  1" 

But  Hiku  by  his  magic  power  sent  thick  fogs 
and  mists  around  her.  She  was  blinded  and 
chilled,  but  she  heard  the  crashing  of  the  branches 
and  ferns  as  Hiku  forced  his  way  through  them, 
and  she  pressed  on,  still  calling: 

"E  Hiku,  beloved,  return  to  Kewalu." 

Then  the  young  chief  threw  the  long  flexible 
vines  of  the  ieie  down  into  the  path.  They 
twined  around  her  feet  and  made  her  stumble  as 
she  tried  to  follow  him.  The  rain  was  falling  all 
around  her,  and  the  way  was  very  rough  and 
hard.  She  slipped  and  fell  again  and  again. 

The  ancient  chant  connected  with  the  legend 
says : 

"Hiku  is  climbing  up  the  hill. 
Branches  and  vines  are  in  the  way, 
And  Kewalu  is  begging  him  to  stop. 
Rain-drops  are  walking  on  the  leaves. 
The  flowers  are  beaten  to  the  ground. 
Hopeless  the  quest,  but  Kewalu  is  calling: 
'E  Hiku,  beloved!    Let  us  go  back  together.'" 

Her  tears,  mingled  with  the  rain,  streamed 
down  her  cheeks.  The  storm  wet  and  destroyed 


1 »  •  •    •  •     •  •  I 


THE  HOME  OF  KEWALU 


THE  BRIDE  FROM  THE  UNDER-WORLD    231 

the  kapa  mantle  which  she  had  thrown  around 
her  as  she  hurried  from  her  home  after  Hiku.  In 
rags  she  tried  to  force  her  way  through  the 
tangled  undergrowth  of  the  uplands,  but  as 
she  crept  forward  step  by  step  she  stumbled  and 
fell  again  into  the  cold  wet  arms  of  the  ferns  and 
grasses.  Then  the  vines  crept  up  around  her 
legs  and  her  arms  and  held  her,  but  she  tore 
them  loose  and  forced  her  way  upward,  still 
calling.  She  was  bleeding  where  the  rough  hands 
of  the  forest  had  torn  her  delicate  flesh.  She 
was  so  bruised  and  sore  from  the  blows  which 
the  branches  had  showered  upon  her  that  she 
could  scarcely  creep  under  them. 

At  last  she  could  no  longer  hear  the  retreating 
footsteps  of  Hiku.  Then,  chilled  and  desolate 
and  deserted,  she  gave  up  in  despair  and  crept 
back  to  the  village.  There  she  crawled  into  the 
grass  house  where  she  had  been  so  happy  with 
her  brother  Hiku,  intending  to  put  an  end  to  her 
life. 

The  ieie  vines  held  her  arms  and  legs,  but  she 
partially  disentangled  herself  and  wound  them 
around  her  head  and  neck.  Soon  the  tendrils 
grew  tight  and  slowly  but  surely  choked  the 
beautiful  chiefess  to  death.  This  was  the  first 
suicide  in  the  records  of  Hawaiian  mythology. 
As  the  body  gradually  became  lifeless  the  spirit 
crept  upward  to  the  lua-uhane,  the  door  by  which 


232        LEGENDS  OF  GODS  AND  GHOSTS 

it  passed  out  of  the  body  into  the  spirit  world. 
This  "  spirit-door  "  is  the  little  hole  in  the  corner 
of  the  eye.  Out  of  it  the  spirit  is  thought  to 
creep  slowly  as  the  body  becomes  cold  in  death. 
The  spirit  left  the  cold  body  a  prisoner  to  the 
tangled  vines,  and  slowly  and  sadly  journeyed 
to  Milu,  the  Under-world  home  of  the  ghosts  of 
the  departed. 

The  lust  of  the  forest  had  taken  possession  of 
Hiku.  He  felt  the  freedom  of  the  swift  birds 
who  had  been  his  companions  in  many  an  excur- 
sion into  the  heavily  shaded  depths  of  the  forest 
jungles.  He  plunged  with  abandon  into  the 
whirl  and  rush  of  the  storm  winds  which  he  had 
called  to  his  aid  to  check  Kewalu.  He  was 
drunken  with  the  atmosphere  which  he  had 
breathed  throughout  his  childhood  and  young 
manhood.  When  he  thought  of  Kewalu  he  was 
sure  that  he  had  driven  her  back  to  her  home  by 
the  temple,  where  he  could  find  her  when  once 
more  he  should  seek  the  seashore. 

He  had  only  purposed  to  stay  a  while  on  the 
uplands,  and  then  return  to  his  sister-wife. 

His  father,  the  god  Ku,  had  been  watching  him 
and  had  also  seen  the  suicide  of  the  beautiful 
Kewalu.  He  saw  the  spirit  pass  down  to  the 
kingdom  of  Milu,  the  home  of  the  ghosts.  Then 
he  called  Hiku  and  told  him  how  heedless  and 
thoughtless  he  had  been  in  his  treatment  of 


THE  BRIDE  FROM  THE   UNDER-WORLD    233 

Kewalu,  and  how  in  despair  she  had  taken  her 
life,  the  spirit  going  to  the  Under- world. 

Hiku,  the  child  of  the  forest,  was  overcome  with 
grief.  He  was  ready  to  do  anything  to  atone 
for  the  suffering  he  had  caused  Kewalu,  and  repair 
the  injury. 

Ku  told  him  that  only  by  the  most  daring 
effort  could  he  hope  to  regain  his  loved  bride. 
He  could  go  to  the  Under-world,  meet  the  ghosts 
and  bring  his  sister  back,  but  this  could  only  be 
done  at  very  great  risk  to  himself,  for  if  the  ghosts 
discovered  and  captured  him  they  would  punish 
him  with  severest  torments  and  destroy  all  hope 
of  returning  to  the  Upper-world. 

Hiku  was  determined  to  search  the  land  of 
Milu  and  find  his  bride  and  bring  her  back  to 
his  Kona  home  by  the  sea.  Ku  agreed  to  aid 
him  with  the  mighty  power  which  he  had  as  a 
god,  nevertheless  it  was  absolutely  necessary 
that  Hiku  should  descend  alone  and  by  his  own 
wit  and  skill  secure  the  ghost  of  Kewalu. 

Hiku  prepared  a  cocoanut-shell  full  of  oil  made 
from  decayed  kukui  nuts.  This  was  very  vile 
and  foul  smelling.  Then  he  made  a  long  stout 
rope  of  ieie  vines. 

Ku  knew  where  the  door  to  the  Under-world 
was,  through  which  human  beings  could  go  down. 
This  was  a  hole  near  the  seashore  in  the  valley  of 
Waipio  on  the  eastern  coast  of  the  island. 


234       LEGENDS  OF  GODS  AND  GHOSTS 

Ku  and  Hiku  went  to  Waipio,  descended  the 
precipitous  walls  of  the  valley  and  found  the 
door  to  the  pit  of  Milu.  Milu  was  the  ruler  of 
the  Under- world. 

Hiku  rubbed  his  body  all  over  with  the  rancid 
kukui  oil  and  then  gave  the  ieie  vine  into  the 
keeping  of  his  father  to  hold  fast  while  he  made 
his  descent  into  the  world  of  the  spirits  of  the 
dead.  Slowly  Ku  let  the  vine  down  until  at 
last  Hiku  stood  in  the  strange  land  of  Milu. 

No  one  noticed  his  coming  and  so  for  a  little 
while  he  watched  the  ghosts,  studying  his  best 
method  of  finding  Kewalu.  Some  of  the  ghosts 
were  sleeping;  some  were  gambling  and  play- 
ing the  same  games  they  had  loved  so  well  while 
living  in  the  Upper-world;  others  were  feast- 
ing and  visiting  around  the  poi  bowl  as  they  had 
formerly  been  accustomed  to  do. 

Hiku  knew  that  the  strong  odor  of  the  rotten 
oil  would  be  his  best  protection,  for  none  of  the 
spirits  would  want  to  touch  him  and  so  would  not 
discover  that  he  was  flesh  and  blood.  Therefore 
he  rubbed  his  body  once  more  thoroughly  with 
the  oil  and  disfigured  himself  with  dirt.  As  he 
passed  from  place  to  place  searching  for  Kewalu, 
the  ghosts  said,  "What  a  bad-smelling  spirit!" 
So  they  turned  away  from  him  as  if  he  was  one 
of  the  most  unworthy  ghosts  dwelling  in  Milu. 
In  the  realm  of  Milu  he  saw  the  people  in  the 


THE  BRIDE  FROM' THE   UNDER-WORLD    235 

game  of  rolling  cocoanut-shells  to  hit  a  post. 
Kulioe,  one  of  the  spirits,  had  been  playing  the 
kilu  and  had  lost  all  his  property  to  the  daughter 
of  Milu  and  one  of  her  friends.  He  saw  Hiku 
and  said,  "If  you  are  a  skilful  man  perhaps  you 
should  play  with  these  two  girls."  Hiku  said: 
"I  have  nothing.  I  have  only  come  this  day 
and  am  alone."  Kulioe  bet  his  bones  against 
some  of  the  property  he  had  lost.  The  first 
girl  threw  her  cup  at  the  kilu  post.  Hiku 
chanted: 

"  Are  you  known  by  Papa  and  Wakea , 
O  eyelashes  or  rays  of  the  sun? 
Mine  is  the  cup  of  kilu." 

Her  cup  did  not  touch  the  kilu  post  before  Hiku. 
She  threw  again,  but  did  not  touch,  while  Hiku 
chanted  the  same  words.  They  took  a  new  cup, 
but  failed. 

Hiku  commenced  swinging  the  cup  and  threw. 
It  glided  and  twisted  around  on  the  floor  and 
struck  the  post.  This  counted  five  and  won  the 
first  bet.  Then  he  threw  the  cup  numbered 
twenty,  won  all  the  property  and  gave  it  back 
to  Kulioe. 

At  last  he  found  Kewalu,  but  she  was  by  the 
side  of  the  high  chief,  Milu,  who  had  seen  the 
beautiful  princess  as  she  came  into  the  Under- 
world. More  glorious  was  Kewalu  than  any 
other  of  all  those  of  noble  blood  who  had  ever 


236       LEGENDS  OF  GODS  AXD  GHOSTS 

descended  to  Milu.  The  ghosts  had  welcomed 
the  spirit  of  the  princess  with  great  rejoicing,  and 
the  king  had  called  her  at  once  to  the  highest 
place  in  his  court. 

She  had  not  been  long  with  the  chiefs  of  Milu 
before  they  asked  her  to  sing  or  chant  her  mele. 
The  mele  was  the  family  song  by  which  any 
chief  made  known  his  rank  and  the  family  with 
which  he  was  connected,  whenever  he  visited 
chiefs  far  away  from  his  own  home. 

Hiku  heard  the  chant  and  mingled  with  the 
multitude  of  ghosts  gathered  around  the  place 
where  the  high  chiefs  were  welcoming  the  spirit 
of  Kewalu. 

While  Hiku  and  Kewalu  had  been  living  to- 
gether one  of  their  pleasures  was  composing 
and  learning  to  intone  a  chant  which  no  other 
among  either  mortals  or  spirits  should  know 
besides  themselves. 

While  Kewalu  was  singing  she  introduced  her 
part  of  this  chant.  Suddenly  from  among  the 
throng  of  ghosts  arose  the  sound  of  a  clear  voice 
chanting  the  response  which  was  known  by  no 
other  person  but  Hiku. 

Kewalu  was  overcome  by  the  thought  that 
perhaps  Hiku  was  dead  and  was  now  among  the 
ghosts,  but  did  not  dare  to  incur  the  hatred  of 
King  Milu  by  making  himself  known;  or  per- 
haps Hiku  had  endured  many  dangers  of  the 


THE  BRIDE  FROM  THE  UNDER-WORLD    237 

lower  world  by  coming  even  in  human  form  to 
find  her  and  therefore  must  remain  concealed. 

The  people  around  the  king,  seeing  her  grief, 
were  not  surprised  when  she  threw  a  mantle 
around  herself  and  left  them  to  go  away  alone 
into  the  shadows. 

She  wandered  from  place  to  place  among  the 
groups  of  ghosts,  looking  for  Hiku.  Sometimes 
she  softly  chanted  her  part  of  the  mele.  At  last 
she  was  again  answered  and  was  sure  that  Hiku 
was  near,  but  the  only  one  very  close  was  a  foul- 
smelling,  dirt-covered  ghost  from  whom  she  was 
turning  away  in  despair. 

Hiku  in  a  low  tone  warned  her  to  be  very 
careful  and  not  recognize  him,  but  assured  her 
that  he  had  come  in  person  to  rescue  her  and 
take  her  back  to  her  old  home  where  her  body 
was  then  lying.  He  told  her  to  wander  around 
and  yet  to  follow  him  until  they  came  to  the 
ieie  vine  which  he  had  left  hanging  from  the  hole 
which  opened  to  the  Upper-world. 

When  Hiku  came  to  the  place  where  the  vine 
was  hanging  he  took  hold  to  see  if  Ku,  his  father, 
was  still  carefully  guarding  the  other  end  to  pull 
him  up  when  the  right  signal  should  be  given. 
Having  made  himself  sure  of  the  aid  of  the  god, 
he  tied  the  end  of  the  vine  into  a  strong  loop  and 
seated  himself  in  it.  Then  he  began  to  swing 
back  and  forth,  back  and  forth,  sometimes  rising 


238       LEGENDS  OF  GODS  AND  GHOSTS 

high  and  sometimes  checking  himself  and  resting 
with  his  feet  on  the  ground. 

Kewalu  came  near  and  begged  to  be  allowed 
to  swing,  but  Hiku  would  only  consent  on  the 
condition  that  she  would  sit  in  his  lap. 

The  ghosts  thought  that  this  \vould  be  an  ex- 
cellent arrangement  and  shouted  their  approval 
of  the  new  sport.  Then  Hiku  took  the  spirit  of 
Kewalu  in  his  strong  arms  and  began  to  swring 
slowly  back  and  forth,  then  more  and  more 
rapidly,  higher  and  higher  until  the  people  mar- 
velled at  the  wonderful  skill.  Meanwhile  he 
gave  the  signal  to  Ku  to  pull  them  up.  Almost 
imperceptibly  the  swing  receded  from  the  spirit 
world. 

All  this  time  Hiku  had  been  gently  and  lov- 
ingly rubbing  the  spirit  of  Kewalu  and  softly 
uttering  charm  after  charm  so  that  while  they 
were  s\vaying  in  the  air  she  was  growing  smaller 
and  smaller.  Even  the  chiefs  of  Milu  had  been 
attracted  to  this  unusual  sport,  and  had  drawn 
near  to  watch  the  wonderful  skill  of  the  strange 
foul-smelling  ghost. 

Suddenly  it  dawned  upon  some  of  the  beholders 
that  the  vine  was  being  drawn  up  to  the  Upper- 
world.  Then  the  cry  arose:  "He  is  stealing  the 
woman!"  "He  is  stealing  the  woman!" 

The  Under-world  was  in  a  great  uproar  of 
noise.  Some  of  the  ghosts  were  leaping  as  high 


THE  BRIDE  FROM  THE   UNDER-WORLD     239 

as  they  could,  others  were  calling  for  Hiku  to 
return,  and  others  were  uttering  charms  to 
cause  his  downfall. 

No  one  could  leap  high  enough  to  touch  Hiku, 
and  the  power  of  all  the  charms  was  defeated  by 
the  god  Ku,  who  rapidly  drew  the  vine  upward. 

Hiku  succeeded  in  charming  the  ghost  of  Ke- 
walu  into  the  cocoanut-shell  which  he  still  carried. 
Then  stopping  the  opening  tight  with  his  fingers 
so  that  the  spirit  could  not  escape  he  brought 
Kewalu  back  to  the  land  of  mortals. 

With  the  aid  of  Ku  the  steep  precipices  sur- 
rounding Waipio  Valley  were  quickly  scaled  and 
the  journey  made  to  the  temple  by  the  tabu 
surf  waters  of  Kona.  Here  the  body  of  Kewalu 
had  been  lying  in  state.  He.re  the  auwe,  or 
mourning  chant,  of  the  retinue  of  the  dead 
princess  could  be  heard  from  afar. 

Hiku  passed  through  the  throngs  of  mourners, 
carefully  guarding  his  precious  cocoanut  until 
he  came  to  the  feet,  cold  and  stiff  in  death. 
Kneeling  down  he  placed  the  small  hole  in  the 
end  of  the  shell  against  the  tender  spot  in  the 
bottom  of  one  of  the  cold  feet. 

The  spirits  of  the  dead  must  find  their  way 
back  little  by  little  through  the  body  from  the 
feet  to  the  eyes,  from  which  they  must  depart 
when  they  bid  final  farewell  to  the  world.  To 
try  to  send  the  spirit  back  into  the  body  by 


240       LEGENDS  OF  GODS  AND  GHOSTS 

placing  it  in  the  lua-uhane,  or  "door  of  the  soul," 
would  be  to  have  it  where  it  had  to  depart  from 
the  body  rather  than  enter  it. 

Hiku  removed  his  finger  from  the  hole  in  the 
cocoanut  and  uttered  the  incantations  which 
would  allure  the  ghost  into  the  body.  Little  by 
little  the  soul  of  Kewalu  came  back,  and  the 
body  grew  warm  from  the  feet  upward,  until  at 
last  the  eyes  opened  and  the  soul  looked  out 
upon  the  blessed  life  restored  to  it  by  the  skill 
and  bravery  of  Hiku. 

No  more  troubles  arose  to  darken  the  lives  of 
the  children  of  Ku.  Whether  in  the  forest  or 
by  the  sea  they  made  the  days  pleasant  for  each 
other  until  at  the  appointed  time  together  they 
entered  the  shades  of  Milu  as  chief  and  chiefess 
who  could  not  be  separated.  It  is  said  that  the 
generations  of  their  children  gave  many  rulers 
to  the  Hawaiians,  and  that  the  present  royal 
family,  the  "  House  of  Kalakaua,"  is  the  last  of 
the  descendants. 

NOTE. — A  lover  of  legends  should  now  read  "The 
Deceiving  of  Kewa"  in  the  Appendix,  a  legend  which 
shows  conclusively  the  connection  some  centuries  ago 
between  the  Hawaiians  and  the  Maoris  of  New  Zealand. 


APPENDIX 


THE  DECEIVING  OF  KEWA 

A  poem,  or  mourning  chant,  of  the  Maoris  of  New  Zealand 
has  many  references  to  the  deeds  of  their  ancestors  in  Hawaiki, 
which  in  this  case  surely  has  reference  to  the  Hawaiian 
Islands.  Among  the  first  lines  of  this  poem  is  the  expres- 
sion, "Kewa  was  deceived."  An  explanatory  note  is  given 
which  covers  almost  two  pages  of  the  Journal  of  the  Poly- 
nesian Society  in  which  the  poem  is  published.  In  this 
note  the  outline  of  the  story  of  the  deceiving  of  Kewa  is 
quite  fully  translated,  and  is  substantially  the  same  as  "The 
Bride  from  the  Under- world." 

"The  Deceiving  of  Kewa,"  as  the  New  Zealand  story  is 
called,  has  this  record  among  the  Maoris.  "This  narrative 
is  of  old,  of  ancient  times,  very,  very  old.  'The  Deceiving 
of  Kewa'  is  an  old,  old  story."  Milu  in  some  parts  of  the 
Pacific  is  the  name  of  the  place  where  the  spirits  of  the  dead 
dwell.  Sometimes  it  is  the  name  of  the  ruler  of  that  place. 
In  this  ancient  New  Zealand  legend  it  takes  the  place  of 
Hiku,  and  is  the  name  of  the  person  who  goes  down  into  the 
depths  after  his  bride,  while  the  spirit-king  is  called  Kewa, 
a  part  of  the  name  Kewalu,  which  was  the  name  of  the 
Hawaiian  bride  whose  ghost  was  brought  back  from  the 
grave. 

This,  then,  is  the  New  Zealand  legend,  "The  Deceiving  of 
Kewa."  There  once  lived  in  Hawaiki  a  chief  and  his  wife. 
They  had  a  child,  a  girl,  born  to  them;  then  the  mother 
died.  The  chief  took  another  wife,  who  was  not  pleasing 
to  the  people.  His  anger  was  so  great  that  the  chief  went 
away  to  the  great  forest  of  Tane  (the  god  Kane  in  Hawaiian), 
and  there  built  a  house  for  himself  and  his  wife. 

After  a  time  a  son  was  born  to  them  and  the  father  named 
him  Miru.  This  father  was  a  great  tohunga  (kahuna),  or 
priest,  as  well  as  a  chief.  He  taught  Miru  all  the  supreme 
kinds  of  knowledge,  all  the  invocations  and  incantations,  those 


242  APPENDIX 

for  the  stars,  for  the  winds,  for  foods,  for  the  sea,  and  for  the 
land.  He  taught  him  the  peculiar  incantations  which  would 
enable  him  to  meet  all  cunning  tricks  and  enmities  of  man. 
He  learned  also  all  the  great  powers  of  witchcraft.  It  is 
said  that  on  one  occasion  Miru  and  his  father  went  to  a  river, 
a  great  river.  Here  the  child  experimented  with  his  power- 
ful charms.  He  was  a  child  of  the  forest  and  knew  the 
charm  which  could  conquer  the  trees.  Now  there  was  a 
tall  tree  growing  by  the  side  of  the  river.  When  Miru  saw 
it  he  recited  his  incantations.  As  he  came  to  the  end  the 
tree  fell,  the  head  reaching  right  across  the  river.  They 
left  the  tree  lying  in  this  way  that  it  might  be  used  as  a 
bridge  by  the  people  who  came  to  the  river.  Thus  he  was 
conscious  of  his  power  to  correctly  use  the  mighty  invocations 
which  his  father  had  taught  him. 

The  years  passed  and  the  boy  became  a  young  man.  His 
was  a  lonely  life,  and  he  often  wondered  if  there  were  not 
those  who  could  be  his  companions.  At  last  he  asked  his 
parents:  "Are  we  here,  all  of  us?  Have  I  no  other  relative 
in  the  world?" 

His  parents  answered,  "You  have  a  sister,  but  she  dwells 
at  a  distant  place." 

When  Miru  heard  this  he  arose  and  proceeded  to  search 
for  his  sister,  and  he  happily  came  to  the  very  place  where 
she  dwelt.  There  the  young  people  were  gathered  in  their 
customary  place  for  playing  teka  (Hawaiian  keha).  The 
teka  was  a  dart  which  was  thrown  along  the  ground,  usually 
the  hard  beach  of  the  seashore.  Miru  watched  the  game  for 
some  time  and  then  returned  to  his  home  in  the  forest.  He 
told  his  father  about  the  teka  and  the  way  it  was  played. 
Then  the  chief  prepared  a  teka  for  Miru.  selected  from  the 
best  tree  and  fashioned  while  appropriate  charms  were 
repeated. 

Miru  threw  his  dart  along  the  slopes  covered  by  the  forest 
and  its  underbrush,  but  the  ground  was  uneven  and  the 
undergrowth  retarded  the  dart.  Then  Miru  found  a  plain 
and  practised  until  he  was  very  expert. 

After  a  while  he  came  to  the  place  where  his  sister  lived. 
When  the  young  people  threw  their  darts  he  threw  his.  Aha ! 
it  flew  indeed  and  was  lost  in  the  distance.  When  the  sister 
beheld  him  she  at  once  felt  a  great  desire  toward  him. 

The  people  tried  to  keep  Miru  with  them,  pleading  with 
him  to  stay,  and  even  following  him  as  he  returned  to  his 


THE  DECEIVING  OF  KEWA  243 

forest  home,  but  they  caught  him  not.  Frequently  he  re- 
peated his  visits,  but  never  stayed  long. 

The  sister,  whose  name  is  not  given  in  the  New  Zealand  le- 
gends, was  disheartened,  and  hanged  herself  until  she  was 
dead.  The  body  was  laid  in  its  place  for  the  time  of  wailing. 
Miru  and  his  father  came  to  the  uhunga,  or  place  of  mourning. 
The  people  had  not  known  that  Miru  was  the  brother  of  the 
one  who  was  dead.  They  welcomed  the  father  and  son 
according  to  their  custom.  Then  the  young  man  said, 
"After  I  leave,  do  not  bury  my  sister."  So  the  body  was  left 
in  its  place  when  the  young  man  arose. 

He  went  on  his  way  till  he  saw  a  canoe  floating.  He  then 
gave  the  command  to  his  companions  and  they  all  paddled 
away  in  the  canoe.  They  paddled  on  for  a  long  distance,  in 
fact  to  Rerenga-wai-rua,  the  point  of  land  in  New  Zealand 
from  which  the  spirits  of  the  dead  take  their  last  leap  as  they 
go  down  to  the  Under-world.  When  they  reached  this  place 
they  rested,  and  Miru  let  go  the  anchor.  He  then  said  to 
his  companions,  "When  you  see  the  anchor  rope  shaking, 
pull  it  up,  but  wait  here  for  me." 

The  young  man  then  leaped  into  the  water  and  went  down, 
down  near  the  bottom,  and  then  entered  a  cave.  This  cave 
was  the  road  by  which  the  departed  spirits  went  to  spirit- 
land.  Miru  soon  saw  a  house  standing  there.  It  was  the 
home  of  Kewa,  the  chief  of  the  Under-world.  Within  the 
house  was  his  sister  in  spirit  form. 

Miru  carried  with  him  his  nets  which  were  given  magic 
power,  with  which  he  hoped  to  catch  the  spirit  of  his  sister. 
In  many  ways  he  endeavored  to  induce  her  ghost  to  come 
forth  from  the  house  of  Kewa,  but  she  would  not  come.  He 
commenced  whipping  his  top  in  the  yard  outside,  but  could 
not  attract  her  attention.  At  last  he  set  up  a  swing  and 
many  of  the  ghosts  joined  in  the  pastime.  For  a  long  time  the 
sister  remained  within,  but  eventually  came  forth  induced 
by  the  attraction  of  the  swing  and  by  the  appearance  of  Miru. 
Mini  then  took  the  spirit  in  his  arms  and  began  to  swing. 

Higher  and  higher  they  rose  whilst  he  incited  the  ghosts 
to  increase  to  the  utmost  the  flight  of  the  moari,  or  swing.  On 
reaching  the  highest  point  he  gathered  the  spirit  of  the  sister 
into  his  net,  then  letting  go  the  swing  away  they  flew  and 
alighted  quite  outside  the  spirit-land. 

Thence  he  went  to  the  place  where  the  anchor  of  the  floating 
canoe  was.  Shaking  the  rope  his  friends  understood  the 


244  APPENDIX 

signal.  He  was  drawn  up  with  the  ghost  in  his  net.  He 
entered  the  canoe  and  returned  home.  On  arrival  at  the 
settlement  the  people  were  still  lamenting.  \\*hat  was  that 
to  him?  Taking  the  spirit  he  laid  it  on  the  dead  body,  at  the 
same  time  reciting  his  incantations.  The  spirit  gradually 
entered  the  body  and  the  sister  was  alive  again.  This  is  the 
end  of  the  narrative,  but  it  is  of  old,  of  ancient  times,  very, 
very  old.  "The  Deceiving  of  Kewa"  is  an  old,  old  story. 

In  the  Maori  poem  in  which  the  reference  to  Kewa  is  made 
which  brought  out  the  above  translation  of  one  of  the  old 
New  Zealand  stories  are  also  many  other  references  to  semi- 
historical  characters  and  events.  At  the  close  of  the  poem 
is  the  following  note:  "The  lament  is  so  full  of  references  to 
the  ancient  history  of  the  Maoris  that  it  would  take  a  volume 
to  explain  them  all.  Most  of  the  incidents  referred  to  oc- 
curred in  Hawaiki  before  the  migration  of  the  Maoris  to  New 
Zealand  or  at  least  five  hundred  to  six  hundred  years  ago." 

Another  New  Zealand  legend  ought  to  be  noticed  in  con- 
nection with  the  Hawaiian  story  of  Hiku  (Miru,  Xew  Zealand) 
seeking  his  sister  in  the  Under-world.  In  what  is  probably 
the  more  complete  Hawaiian  story  Hiku  had  a  magic  arrow 
which  flew  long  distances  and  led  him  to  the  place  where  his 
sister-wife  could  be  found. 

In  a  Xew  Zealand  legend  a  magic  dart  leads  a  chief  by  the 
name  of  Tama  in  his  search  for  his  wife,  who  had  been  carried 
away  to  spirit-land.  He  threw  the  dart  and  followed  it  from 
place  to  place  until  he  found  a  wrecked  canoe,  near  which 
lay  the  body  of  his  wife  and  her  companions.  He  tried  to 
bring  her  back  to  life,  but  his  incantations  were  not  strong 
enough  to  release  the  spirit. 

Evidently  the  Hawaiian  legend  became  a  little  fragmen- 
j.ile  being  transplanted  from  the  Hawaiian  Islands  to 
Xew  Zealand.  Hiku,  the  young  chief  who  overcomes  Miru 
of  the  spirit-world,  loses  his  name  entirely.  Kewalu,  the 
sister,  also  loses  her  name,  a  part  of  which,  Kewa,  is  given 
to  the  ruler  of  the  Under- world,  and  the  magic  dart  is  placed 
in  the  hands  of  Tama  in  an  entirely  distinct  legend  which 
still  keeps  the  thought  of  the  wife-seeker.  There  can  scarcely 
be  any  question  but  that  the  original  legend  belongs  to  the 
Hawaiian  Islands,  and  was  carried  to  Xew  Zealand  in  the 
days  of  the  sea-rovers. 


HOMELESS  AND  DESOLATE  GHOSTS        245 


HOMELESS  AND   DESOLATE  GHOSTS 

The  spirits  of  the  dead,  according  to  a  summary  of  ancient 
Hawaiian  statements,  were  divided  into  three  classes,  each 
class  bearing  the  prefix  "ao, "  which  meant  either  the  en- 
lightened or  instructed  class,  or  simply  a  crowd  or  number  of 
spirits  grouped  together. 

The  first  class,  the  Ao-Kuewa,  were  the  desolate  and  the 
homeless  spirits  who  during  their  residence  in  the  body  had 
no  friends  and  no  property. 

The  second  class  was  called  the  Ao-Aumakuas.  These  were 
the  groups  of  ghost-gods  or  spirit-ancestors  of  the  Hawaiians. 
They  usually  remained  near  their  old  home  as  helpful  pro- 
tectors of  the  family  to  which  they  belonged,  and  were  wor- 
shipped by  the  family. 

The  third  class  was  the  Ao-o-Milu.  Milu  was  the  chief  god 
of  the  Under- world  throughout  the  greater  part  of  Polynesia. 
Many  times  the  Under-world  itself  bore  the  name  of  Milu. 
The  Ao-o-Milu  were  the  souls  of  the  departed  of  both  the 
preceding  classes  who  had  performed  all  tasks,  passed  all 
barriers,  and  found  their  proper  place  in  the  land  of  the  king 
of  ghosts. 

The  old  Hawaiians  never  intelligently  classified  these 
departed  spirits  and  sometimes  mixed  them  together  in  inex- 
tricable confusion,  but  in  the  legends  and  remarks  of  early 
Hawaiian  writers  these  three  classes  are  roughly  sketched. 
The  desolate  ghost  had  no  right  to  call  any  place  its  home, 
to  which  it  could  come,  over  which  it  could  watch,  and  around 
which  it  could  hover.  It  had  to  go  to  the  desolate  parts  of 
the  islands  or  into  a  wilderness  or  forest. 

The  homeless  ghost  had  no  one  to  provide  even  the  shadow 
of  food  for  it.  It  had  to  go  into  the  dark  places  and  search 
for  butterflies,  spiders,  and  other  insects.  These  were  the 
ordinary  food  for  all  ghosts  unless  there  were  worshippers 
to  place  offerings  on  secret  altars,  which  were  often  dedicated 
to  gain  a  special  power  of  praying  other  people  to  death.  Such 
ghosts  were  well  cared  for,  but,  on  the  other  hand,  the  desolate 
ones  must  wander  and  search  until  they  could  go  down  into 
the  land  of  Milu. 

There  were  several  ways  which  the  gods  had  prepared  for 
ghosts  to  use  in  this  journey  to  the  Under-world.  It  is  inter- 


246  APPENDIX 

esting  to  note  that  all  through  Polynesia  as  well  as  in  the 
Hawaiian  Islands  the  path  for  ghosts  led  westward. 

The  students  of  New  Zealand  folk-lore  will  say  that  this 
signified  the  desire  of  those  about  to  die  to  return  to  the  land 
of  their  ancestors  beyond  the  western  ocean. 

The  paths  were  called  Leina-a-ka-uhane  (paths-for-leaping- 
by- the- spirit).  They  were  almost  always  on  bold  bluffs 
looking  westward  over  the  ocean.  The  spirit  unless  driven 
back  could  come  to  the  headland  and  leap  down  into  the  land 
of  the  dead,  but  when  this  was  done  that  spirit  could  never 
return  to  the  body  it  had  left.  Frequently  connected  with 
these  Leina-a-ka-uhane  was  a  breadfruit-tree  which  would 
be  a  gathering-place  for  ghosts. 

At  these  places  there  were  often  friendly  ghosts  who 
would  help  and  sometimes  return  the  spirit  to  the  body  or 
send  it  to  join  the  Ao-Aumakuas  (ancestor  ghosts).  At  the 
place  of  descent  it  was  said  there  was  an  owawa  (ditch) 
through  which  the  ghosts  one  by  one  were  carried  down  to 
Po,  and  Lei-lono  was  the  gate  where  the  ghosts  were  killed 
as  they  went  down.  Xear  this  gateway  was  the  Ulu-o-lei- 
walo,  or  breadfruit-tree  of  the  spirits.  This  tree  had  two 
branches,  one  toward  the  east  and  one  toward  the  west. 
both  of  which  were  used  by  the  ghosts.  One  was  for  leaping 
into  eternal  darkness  into  Po-pau-ole,  the  other  as  a  meeting- 
place  with  the  helpful  gods. 

This  tree  always  bore  the  name  Ulu-o-lei-walo  (the- 
quietly-calling-breadfruit-tree).  On  the  island  of  Oahu, 
one  of  these  was  said  to  have  been  at  Kaena  Point;  another 
was  in  Xuuanu  Valley. 

The  desolate  ghost  would  come  to  this  meeting-place  of 
the  dead  and  try  to  find  a  ghost  of  the  second  class,  the 
aumakuas,  who  had  been  one  of  his  ancestors  and  who  still 
had  some  family  to  watch  over.  Perhaps  this  one  might 
entertain  or  help  him. 

If  the  ghost  could  find  no  one  to  take  him.  then  he  would 
try  to  wander  around  the  tree  and  leap  into  the  branches. 
The  rotten,  dead  branches  of  the  tree  belonged  to  the  spirits. 
When  they  broke  and  fell,  the  spirits  on  them  dropped  into 
the  land  of  Milu — the  under- world  home  of  ghosts.  Often 
the  spirit  could  leap  from  these  dead  branches  into  the  Under- 
world. 

Sometimes  the  desolate  spirit  would  be  blown,  as  by  the 
wind,  back  and  forth,  here  and  there,  until  no  possible  place 


HOMELESS  AND  DESOLATE  GHOSTS       247 

of  rest  could  be  found  on  the  island  where  death  had  come; 
then  the  ghost  would  leap  into  the  sea,  hoping  to  find  the  way 
to  Milu  through  some  sea-cave.  Perhaps  the  waves  would 
carry  the  ghost,  or  it  might  be  able  to  swim  to  one  of  the 
other  islands,  where  a  new  search  would  be  made  for  some 
ancestor-ghost  from  which  to  obtain  help.  Not  finding 
aid,  it  would  be  pushed  and  driven  over  rough,  rocky  places 
and  through  the  wilderness  until  it  again  went  into  the  sea. 
At  last  perhaps  a  way  would  be  found  into  the  home  of  the 
dead,  and  the  ghost  would  have  a  place  in  which  to  live, 
or  it  might  make .  the  round  through  the  wilderness  again  and 
again,  until  it  could  leap  from  a  bluff,  or  fall  from  a  rotten 
branch  of  the  breadfruit-tree. 

A  great  caterpillar  was  the  watchman  on  the  eastern  side 
of  the  leaping-off  place.  Napaha  was  the  western  boundary. 
A  mo-o  (dragon)  was  the  watchman  on  that  side.  If  the 
ghost  was  afraid  of  them  it  went  back  to  secure  the  help 
of  the  ghost-gods  in  order  to  get  by.  The  Hawaiians  were 
afraid  that  these  watchmen  would  kill  ghosts  if  possible. 

If  a  caterpillar  obstructed  the  way  it  would  raise  its  head 
over  the  edge  of  the  bluff,  and  then  the  frightened  ghost 
would  go  far  out  of  its  way,  and  wandering  around  be  destroyed 
or  compelled  to  leap  off  some  dead  branch  into  eternal  dark- 
ness. But  if  that  frightened  ghost,  while  wandering,  could 
find  a  helpful  ghost  god,  it  would  be  kept  alive,  although 
still  a  wanderer  over  the  islands. 

At  the  field  of  kaupea  (coral)  near  Barbers  Point,  in  the 
desert  of  Puuloa,  the  ghost  would  go  around  among  the  lehua 
flowers,  catching  spiders,  butterflies,  and  insects  for  food, 
where  the  ghost-gods  might  find  them  and  give  them  aid  in 
escaping  the  watchmen. 

There  are  many  places  for  the  Leina-a-ka-uhane  (leaping- 
off-places)  and  the  Ulu-o-lei-walo  (breadfruit-trees)  on  all  the 
islands.  To  these  places  the  wandering  desolate  ghosts  went 
to  find  a  way  to  the  Under-world. 

Another  name  for  the  wandering  ghosts  was  lapu,  also 
sometimes  called  Akua-hele-loa  (great  travellers).  These 
ghosts  were  frequently  those  who  enjoyed  foolish,  silly 
pranks.  They  would  sweep  over  the  old  byways  in  troops, 
dancing  and  playing.  They  would  gather  around  the  old 
mats  where  the  living  had  been  feasting,  and  sit  and  feast  on 
imaginary  food. 

The  Hawaiians  say:  "On  one  side  of  the  island  Oahu, 


248  APPENDIX 

even  to  this  day  the  lapu  come  at  night.  Their  ghost  drums 
and  sacred  chants  can  be  heard  and  their  misty  forms  seen 
as  they  hover  about  the  ruins  of  the  old  heiaus  (temples)." 

The  fine  mists  or  fogs  of  Manoa  Valley  were  supposed  to 
conceal  a  large  company  of  priests  and  their  attendants  while 
roaming  among  the  great  stones  which  still  lie  where  there 
was  a  puu-honua  (refuge-temple)  in  the  early  days.  If  any 
one  saw  these  roving  ghosts  he  was  called  lapu-ia,  or  one  to 
whom  spirits  had  appeared. 

The  Hawaiians  said:  "The  lapu  ghosts  were  not  supposed 
to  watch  over  the  welfare  of  the  persons  they  met.  They 
never  went  into  the  heavens  to  become  black  clouds,  bringing 
rain  for  the  benefit  of  their  households.  They  did  not  go 
out  after  winds  to  blow  with  destructive  force  against  their 
enemies.  This  was  the  earnest  work  of  the  ancestor-ghosts, 
and  was  not  done  by  the  lapu." 

Another  name  for  ghosts  was  wai-lua,  which  referred 
especially  to  the  spirit  leaving  the  body  and  supposed  to 
have  been  seen  by  some  one.  This  wai-lua  spirit  could  be 
driven  back  into  the  body  by  other  ghosts,  or  persuaded  to 
come  back  through  offerings  or  incantations  given  by  living 
friends,  so  that  a  dead  person  could  become  alive  again. 

It  was  firmly  believed  that  a  person  could  endure  many 
deaths,  and  that  if  any  one  lost  consciousness  he  was  dead, 
and  that  when  life  stopped  it  was  because  the  spirit  left 
the  body.  When  life  was  renewed  it  was  because  the  spirit 
had  returned  to  its  former  home. 

The  kino-wai-lua  was  a  ghost  leaving  the  body  of  a  living 
person  and  returning  after  a  time,  as  when  any  one  fainted. 

Besides  the  ghosts  of  the  dead,  the  Hawaiians  gave  spirit 
power  to  all  natural  objects.  Large  stones  were  supposed 
to  have  dragon  power  sometimes. 


AUMAKUAS,  OR  ANCESTOR-GHOSTS 

There  are  two  meanings  to  the  first  part  of  this  word,  for 
"au"  means  a  multitude,  as  in  "auwaa"  (many  canoes),  but 
it  may  mean  time  and  place,  as  in  the  following:  "Our 
ancestors  thought  that  if  there  was  a  desolate  place  where 
no  man  could  be  found,  it  was  the  aumakua  (place  of  many 
gods)."  "Makua"  was  the  name  given  to  the  ancestors  of 
a  chief  and  of  the  people  as  well  as  to  parents. 


AUMAKUAS,  OR  ANCESTOR-GHOSTS       249 

The  aumakuas  were  the  ghosts  who  did  not  go  down  into 
Po,  the  land  of  King  Milu.  They  were  in  the  land  of  the 
living,  hovering  around  the  families  from  which  they  had 
been  separated  by  death.  They  were  the  guardians  of  these 
families. 

When  any  one  died,  many  devices  were  employed  in  dispos- 
ing of  the  body.  The  fact  that  an  enemy  of  the  family 
might  endeavor  to  secure  the  bones  of  the  dead  for  the  pur- 
pose of  making  them  into  fish-hooks,  arrow-heads,  or  spear- 
heads led  the  surviving  members  of  a  family  either  to  destroy 
or  to  conceal  the  body  of  the  dead.  For  if  the  bones  were 
so  used  it  meant  great  dishonor,  and  the  spirit  was  supposed 
to  suffer  on  account  of  this  indignity. 

Sometimes  the  flesh  was  stripped  from  the  bones  and  cast 
into  the  ocean  or  into  the  fires  of  the  volcanoes,  that  the  ghost 
might  be  made  a  part  of  the  family  ghosts  who  lived  in  such 
places,  and  the  bones  were  buried  in  some  secret  cave  or  pit, 
or  folded  together  in  a  bundle  which  was  thought  to  resemble 
a  grasshopper,  so  these  were  called  unihipili  (grasshopper). 
The  unihipili  bones  were  used  in  connection  with  a  strange 
belief  called  pule-ana-ana  (praying  to  death). 

When  the  body  of  a  dead  person  was  to  be  hidden,  only 
two  or  three  men  were  employed  in  the  task.  Sometimes 
the  one  highest  in  rank  would  slay  his  helpers  so  that  no 
one  except  himself  would  know  the  burial-place. 

The  tools,  the  clothing,  and  the  calabashes  of  the  dead 
were  unclean  until  certain  ceremonies  of  purification  had 
been  faithfully  performed.  Many  times  these  possessions 
were  either  placed  in  the  burial-cave  beside  the  body  or  burned 
so  that  they  might  be  the  property  of  the  spirit  in  ghost- 
land. 

The  people  who  cared  for  the  body  had  to  bathe  in  salt 
water  and  separate  themselves  from  the  family  for  a  time. 
They  must  sprinkle  the  house  and  all  things  inside  with  salt 
water.  After  a  few  days  the  family  would  return  and  occupy 
the  house  once  more. 

Usually  the  caretakers  of  a  dead  body  would  make  a  hole 
in  the  side  of  the  house  and  push  it  through  rather  than  take 
it  through  the  old  doorway,  probably  having  the  idea  that 
the  ghost  would  only  know  the  door  through  which  the 
body  had  gone  out  when  alive  and  so  could  not  find  the  new 
way  back  when  the  opening  was  closed. 

After  death  came,  the  ghost  crept  out  of  the  body,  coming 


250  APPENDIX 

up  from  the  feet  until  it  rested  in  the  eyes,  and  then  it  came 
out  from  the  corner  of  one  eye,  and  had  a  kind  of  wind  body. 
It  could  pass  around  the  room  and  out  of  doors  through 
any  opening  it  could  find.  It  could  perch  like  a  bird  on  the 
roof  of  a  house  or  in  the  branches  of  trees,  or  it  could  seat 
itself  on  logs  or  stones  near  the  house.  It  might  have  to 
go  back  into  the  body  and  make  it  live  again.  Possibly 
the  ghost  might  meet  some  old  ancestor-ghosts  and  be  led 
so  far  away  that  it  could  not  return;  then  it  must  become  a 
member  of  the  aumakua,  or  ancestor-ghost,  family,  or  wander 
off  to  join  the  homeless  desolate  ghost  vagabonds. 

Sometimes  dead  bodies  were  thrown  into  the  sea  with  the 
hope  that  the  ghost  body  would  become  a  shark  or  an  eel, 
or  perhaps  a  mo-o.  or  dragon-god,  to  be  worshipped  with  other 
ancestor-gods  of  the  same  class. 

Sometimes  the  body  or  the  bones  would  be  cast  into  the 
crater  of  Kilauea,  the  people  thinking  the  spirit  would  become 
a  flame  of  fire  like  Pele,  the  goddess  of  volcanoes;  other 
spirits  went  into  the  air  concealed  in  the  dark  depths  of  the 
sky,  perhaps  in  the  clouds. 

Here  they  carried  on  the  work  needed  to  help  their  fam- 
ilies. They  would  become  fog  or  mist  or  the  fine  misty  rain 
colored  by  light.  With  these  the  Rainbow  Maiden,  Anuenue, 
delighted  to  dwell.  They  often  lived  in  the  great  rolling  white 
clouds,  or  in  the  gray  clouds  which  let  fall  the  quiet  rain 
needed  for  farming.  They  also  lived  in  the  fierce  black 
thunder-clouds  which  sent  down  floods  of  a  devastating 
character  upon  the  enemies  of  the  family  to  which  they 
belonged. 

There  were  ghost  ancestors  who  made  their  homes  near  the 
places  where  the  members  of  their  families  toiled;  there  were 
ancestor-ghosts  to  take  care  of  the  tapa,  or  kapa,  makers,  or 
the  calabash  or  house  or  canoe  makers.  There  were  special 
ancestor-ghosts  called  upon  by  name  by  the  farmers,  the 
fishermen,  and  the  bird-hunters.  These  ghosts  had  their 
own  kuleanas.  or  places  to  which  they  belonged,  and  in  which 
they  had  their  own  peculiar  duties  and  privileges.  They 
became  ancestor  ghost-gods  and  dwelt  on  the  islands  near 
the  homes  of  their  worshippers,  or  in  the  air  above,  or  in  the 
trees  around  the  houses,  or  in  the  ocean  or  in  the  glowing 
fires  of  volcanoes.  They  even  dwelt  in  human  beings,  making 
them  shake  or  sneeze  as  with  cold,  and  then  a  person  was 
said  to  become  an  ipu,  or  calabash  containing  a  ghost. 


AUMAKUAS,  OR  ANCESTOR-GHOSTS       251 

Sometimes  it  was  thought  that  a  ghost  god  could  be  seen 
sitting  on  the  head  or  shoulder  of  the  person  to  whom  it 
.belonged.  Even  in  this  twentieth  century  a  native  woman 
told  the  writer  that  she  saw  a  ghost-god  whispering  in  his  ear 
while  he  was  making  an  address.  She  said,  "That  ghost 
was  like  a  fire  or  a  colored  light."  Many  times  the  Hawaiians 
have  testified  that  they  believed  in  the  presence  of  their 
ancestor  ghost-gods. 

This  is  the  way  the  presence  of  a  ghost  was  detected: 
Some  sound  would  be  heard,  such  as  a  sibilant  noise,  a  soft 
whistle,  or  something  like  murmurs,  or  some  sensation  in  a 
part  of  the  body  might  be  felt.  If  an  eyelid  trembled,  a 
ghost  was  sitting  on  that  spot.  A  quivering  or  creepy  feeling 
in  any  part  of  the  body  meant  that  a  ghost  was  touching  that 
place.  If  any  of  these  things  happened,  a  person  would  cry 
out,  "I  have  seen  or  felt  a  spirit  of  the  gods." 

Sometimes  people  thought  they  saw  the  spirits  of  their 
ghost  friends.  They  believed  that  the  spirits  of  these  friends 
appeared  in  the  night,  sometimes  to  kill  any  one  who  was 
in  the  way.  The  high  chiefs  and  warriors  are  supposed  to 
march  and  go  in  crowds,  carrying  their  spears  and  piercing 
those  they  met  unless  some  ghost  recognized  that  one  and 
called  to  the  others,  "Alia  [wait],"  but  if  the  word  was  "O-i-o 
[throw  the  spear]!"  then  that  spirit's  spear  would  strike 
death  to  the  passer-by. 

There  were  night  noises  which  the  natives  attributed  to 
sounds  or  rustling  motions  made  by  such  night  gods  as  the 
following: 

Akua-hokio  (whistling  gods). 

"    -kiei  (peeping  gods). 

"    -nalo  (prying  gods). 

"    -loa  (long  gods). 

"    -poko  (short  gods). 

"    -muki  (sibilant  gods). 

A  prayer  to  these  read  thus: 

"O  Akua-loa!  [long  god) 
O  Akua-poko!  [short  god] 

O  Akua-muki!  [god  breathing  in  short,  sibilant  breaths] 
O  Akua-hpkio!  [god  blowing  like  whistling  winds] 
O  Akua-kiei!  [pod  watching,  peeping  at  one] 
O  Akua-nalo!  [god  hiding,  slipping  out  of  sight] 
O  All  ye  Gods,  who  travel  on  the  dark  night  paths! 
Come  and  eat. 
Give  life  to  me, 
And  my  parents, 
And  my  children, 
To  us  who  are  living  in  this  place.     Amama  [Amen]." 


252  APPENDIX 

This  prayer  was  offered  every  night  as  a  protection  against 
the  ghosts. 

The  aumakuas  were  very  laka  (tame  and  helpful).  It  was 
said  that  an  aumakua  living  in  a  shark  would  be  very  laka, 
and  would  come  to  be  rubbed  on  the  head,  opening  his  mouth 
for  a  sacrifice.  Perhaps  some  awa,  or  meat,  would  be  placed 
in  his  mouth,  and  then  he  would  go  away.  So  also  if  the  au- 
makua were  a  bird,  it  would  become  tame.  If  it  were  the 
alae  (a  small  duck),  it  would  come  to  the  hand  of  its  wor- 
shipper; if  the  pueo  (owl),  it  would  come  and  scratch  the 
earth  away  from  the  grave  of  one  of  its  worshippers,  throwing 
the  sand  away  with  its  wings,  and  would  bring  the  body 
back  to  life.  An  owl  ancestor-god  would  come  and  set  a 
worshipper  free  were  he  a  prisoner  with  hands  and  feet  bound 
by  ropes. 

It  made  no  difference  whether  the  dead  person  were  male 
or  female,  child  or  aged  one,  the  spirit  could  become  a  ghost- 
god  and  watch  over  the  family. 

There  were  altars  for  the  ancestor-gods  in  almost  every  land. 
These  were  frequently  only  little  piles  of  white  coral,  but 
sometimes  chiefs  would  build  a  small  house  for  their  ancestor- 
gods,  thus  making  homes  that  the  ghosts  might  have  a  kuleana, 
or  place  of  their  own,  where  offerings  could  be  placed,  and 
prayers  offered,  and  rest  enjoyed. 

The  Hawaiians  have  this  to  say  about  sacrifices  for  the 
aumakuas:  If  a  mo-o,  or  dragon-god,  was  angry  with  its 
caretaker  or  his  family  and  they  became  weak  and  sick, 
they  would  sacrifice  a  spotted  dog  with  awa,  red  fish,  red 
sugar-cane,  and  some  of  the  grass  growing  in  taro  patches 
wrapped  in  yellow  kapa.  This  they  would  take  to  the  lua, 
or  hole,  where  the  mo-o  dwelt,  and  fasten  the  bundle  there. 
Then  the  mo-o  would  become  pleasant  and  take  away  the 
sickness.  If  it  were  a  shark-god,  the  sacrifice  was  a  black  pig, 
a  dark  red  chicken,  and  some  awa  wrapped  in  new  white  kapa 
made  by  a  virgin.  This  bundle  would  be  carried  to  the 
beach,  where  a  prayer  would  be  offered: 

"O  aumakuas  from  sunrise  to  sunset, 
From  North  to  South,  from  above  and  below, 
O  spirits  of  the  precipice  and  spirits  of  the  sea, 
All  who  dwell  in  flowing  waters, 
Here  is  a  sacrifice — our  gifts  are  to  you. 
Bring  life  to  us,  to  all  the  family. 
To  the  old  people  with  wrinkled  skin, 
To  the  young  also. 
This  is  our  life, 
From  the  gods." 


AUMAKUAS,  OR  ANCESTOR-GHOSTS        253 

Then  the  farmer  would  throw  the  bundle  into  the  sea,  bury 
the  chicken  alive,  take  the  pig  to  the  temple,  then  go  back  to 
his  house  looking  for  rain.  If  there  was  rain,  it  showed  that 
the  aumakua  had  seen  the  gifts  and  washed  away  the  wrong. 
If  the  clouds  became  black  with  heavy  rain,  that  was  well. 

The  offerings  for  Pele  and  Hiiaka  were  awa  to  drink  and 
food  to  eat,  in  fact  all  things  which  could  be  taken  to  the 
crater. 

This  applies  to  the  four  great  gods,  Kane,  Ku,  Lono,  and 
Kanaloa.  They  are  called  the  first  of  the  ancestors.  Each 
one  of  these  was  supposed  to  be  able  to  appear  in  a  number 
of  different  forms,  therefore  each  had  a  number  of  names 
expressive  of  the  work  he  intended  or  was  desired  to  do.  An 
explanatory  adjective  or  phrase  was  added  to  the  god's  own 
name,  defining  certain  acts  or  characteristics,  thus:  Kane- 
puaa  (Kane,  the  pig)  was  Kane  who  would  aid  in  stirring  up 
the  ground  like  a  pig. 

This  is  one  of  the  prayers  used  when  presenting  offerings 
to  aumakuas,  "O  Aumakuas  of  the  rising  of  the  sun,  guarded 
by  every  tabu  staff,  here  are  offerings  and  sacrifices — the 
black  pig,  the  white  chicken,  the  black  cocoanut,  the  red 
fish — sacrifices  for  the  gods  and  all  the  aumakuas;  those  of 
the  ancestors,  those  of  the  night,  and  of  the  dawn,  here  am  I. 
Let  life  come." 

The  ancestor-gods  were  supposed  to  use  whatever  object 
they  lived  with.  If  ghosts  went  up  into  the  clouds,  they 
moved  the  clouds  from  place  to  place  and  made  them  assume 
such  shapes  as  might  be  fancied.  Thus  they  would  reveal 
themselves  over  their  old  homes. 

All  the  aumakuas  were  supposed  to  be  gentle  and  ready  to 
help  their  own  families.  The  old  Hawaiians  say  that  the 
power  of  the  ancestor-gods  was  very  great.  "Here  is  the 
magic  power.  Suppose  a  man  would  call  his  shark,  'O  Kuhai- 
moana  [the  shark-god]!  O,  the  One  who  lives  in  the  Ocean! 
Take  me  to  the  land!'  Then  perhaps  a  shark  would  appear, 
and  the  man  would  get  on  the  back  of  the  shark,  hold  fast  to 
the  fin,  and  say:  'You  look  ahead.  Go  on  very  swiftly  with- 
out waiting.'  Then  the  shark  would  swim  swiftly  to  the 
shore." 

The  old  Hawaiians  had  the  sport  called  "lua."  This  some- 
times meant  wrestling,  but  usually  was  the  game  of  catching 
a  man,  lifting  him  up,  and  breaking  his  bod}''  so  that  he  was 
killed.  A  wrestler  of  the  lua  class  would  go  out  to  a  plain 


254  APPENDIX 

where  no  people  were  dwelling  and  call  his  god  Kuialua. 
The  aumakua  ghost-god  would  give  this  man  strength  and 
skill,  and  help  him  to  kill  his  adversaries. 

There  were  many  priests  of  different  classes  who  prayed  to 
the  ancestor-gods.  Those  of  the  farmers  prayed  like  this: 

UO  great  black  cloud  in  the  far-off  sky, 
O  shadow  watching  shadow, 
Watch  over  our  land. 
Overshadow  our  land 
From  corner  to  corner 
From  side  to  side. 

Do  not  cast  your  shadow  on  other  lands 
Nor  let  the  waters  fall  on  the  other  lands 
[i.e.,  keep  the  rains  over  my  place]." 

Also  they  prayed  to  Kane-puaa  (Kane,  the  pig),  the  great 
aumakua  of  farmers: 

"O  Kane-puaa,  root! 
Dig  inland,  dig  toward  the  sea; 
Dig  from  corner  to  corner, 
From  side  to  side; 
Let  the  food  gro\y  in  the  middle, 
Potatoes  on  the  side  roots, 
Fruit  in  the  centre. 
Do  not  root  in  another  place! 
The  people  may  strike  you  with  the  spade  [o-o] 
Or  hit  you  with  a  stone 
And  hurt  you.     Amama  [Amen]." 

So  also  they  prayed  to  Kukea-olo-walu  (a  taro  aumakua 
god): 

"O  Kukea-olo-walu! 
Make  the  taro  grow. 
Let  the  leaf  spread  like  a  banana. 
Taro  for  us,  O  Kukea! 
The  banana  and  the  taro  for  us. 
Pull  up  the  taro  for  us,  O  Kukea! 
Pound  the  taro. 

Make  the  fire  for  cooking  the  pig. 
Give  life  to  us — 
To  the  farmers — 
From  sunrise  to  sunset 

From  one  fastened  place  to  the  other  fastened  place 
[i.e.,  one  side  of  the  sky  to  the  other  fastened  on  each  side  of  the 
earth],     Amama  [Amen]." 

Trees  with  their  branches  and  fruit  were  frequently  en- 
dowed with  spirit  power.  All  the  different  kinds  of  birds 
and  even  insects,  and  also  the  clouds  and  winds  and  the  fish 
in  the  seas  were  given  a  place  among  the  spirits  around  the 
Hawaiians. 


THE  DRAGON  GHOST-GODS  255 

The  people  believed  in  life  and  its  many  forms  of  power. 
They  would  pray  to  the  unseen  forces  for  life  for  themselves 
and  their  friends,  and  for  death  to  come  on  the  families  of 
their  enemies.  They  had  special  priests  and  incantations 
for  the  pule-ana-ana,  or  praying  to  death,  and  even  to  the 
present  time  the  supposed  power  to  pray  to  death  is  one  of 
the  most  formidable  terrors  to  their  imagination. 

Menehunes,  eepas,  and  kupuas  were  classes  of  fairies  or 
gnomes  which  did  not  belong  to  the  ancestor-gods,  or  au- 
makuas. 

The  menehunes  were  fairy  servants.  Some  of  the  Polyne- 
sian Islands  called  the  lowest  class  of  servants  "manahune." 
The  Hawaiians  separated  them  almost  entirely  from  the 
spirits  of  ancestors.  They  worked  at  night  performing 
prodigious  tasks  which  they  were  never  supposed  to  touch 
again  after  the  coming  of  dawn. 

The  eepas  were  usually  deformed  and  defective  gnomes. 
They  suffered  from  all  kinds  of  weakness,  sometimes  having 
no  bones  and  no  more  power  to  stand  than  a  large  leaf. 
They  were  sometimes  set  apart  as  spirit  caretakers  of  little 
children.  Nuuanu  Valley  was  the  home  of  a  multitude  of 
eepas  who  had  their  temple  on  the  western  side  of  the 
valley. 

Kupuas  were  the  demons  of  ghost-land.  They  were  very 
powerful  and  very  destructive.  No  human  being  could 
withstand  their  attacks  unless  specially  endowed  with 
power  from  the  gods.  They  had  animal  as  well  as  human 
bodies  and  could  use  whichever  body  seemed  to  be  most 
available.  The  dragons,  or  mo-os,  were  the  most  terrible 
kupuas  in  the  islands. 


THE  DRAGON  GHOST-GODS 

Dragons  were  among  the  ghost-gods  of  the  ancient 
Hawaiians.  These  dragons  were  called  mo-p.  The  New 
Zealanders  used  the  same  names  for  some  of  their  large  reptile 
gods.  They,  however,  spelled  the  word  with  a  "k/'  calling 
it  mo-ko,  and  it  was  almost  identical  in  pronunciation  as  in 
meaning  with  the  Hawaiian  name.  Both  the  Hawaiians 
and  New  Zealanders  called  all  kinds  of  lizards  mo-o  or  mo-ko ; 
and  their  use  of  this  word  in  traditions  showed  that  they 
often  had  in  mind  animals  like  crocodiles  and  alligators,  and 


256  APPENDIX 

sometimes  they  referred  the  name  to  any  monster  of  great 
mythical  powers  belonging  to  a  man-destroying  class. 

Mighty  eels,  immense  sea-turtles,  large  fish  of  the  ocean, 
fierce  sharks,  were  all  called  mo-o.  The  most  ancient  dragons 
of  the  Hawaiians  are  spoken  of  as  living  in  pools  or  lakes. 
These  dragons  were  known  also  as  kupuas,  or  mysterious 
characters  who  could  appear  as  animals  or  human  beings 
according  to  their  wish.  The  saying  was:  "Kupuas  have  a 
strange  double  body." 

There  were  many  other  kupuas  besides  those  of  the  dragon 
family.  It  was  sometimes  thought  that  at  birth  another 
natural  form  was  added,  such  as  an  egg  of  a  fowl  or  a  bird, 
or  the  seed  of  a  plant,  or  the  embryo  of  some  animal,  which 
when  fully  developed  made  a  form  which  could  be  used  as 
readily  as  the  human  body.  These  kupuas  \vere  always 
given  some  great  magic  power.  They  were  wonderfully 
strong  and  wise  and  skilful. 

Usually  the  birth  of  a  kupua,  like  the  birth  of  a  high  chief, 
was  attended  with  strange  disturbances  in  the  heavens,  such 
as  reverberating  thunder,  flashing  lightning,  and  severe 
storms  which  sent  the  abundant  red  soil  of  the  islands  down 
the  mountain-sides  in  blood-red  torrents  known  as  ka-ua-koko 
(the  blood  rain).  This  name  was  also  given  to  misty  fine  ram 
when  shot  through  by  the  red  waves  of  the  sun. 

By  far  the  largest  class  of  kupuas  was  that  of  the  dragons. 
These  all  belonged  to  one  family.  Their  ancestor  was  Mo-o- 
inanea  (The  Self-reliant  Dragon),  who  figured  very  promi- 
nently in  the  Hawaiian  legends  of  the  most  ancient  times, 
such  as  "The  Maiden  of  the  Golden  Cloud." 

Mo-o-inanea  (The  Self-reliant  Dragon)  brought  the 
dragons,  the  kupua  dragons,  from  the  "Hidden  Land  of 
Kane"  to  the  Hawaiian  Islands.  Mo-o-inanea  was  appar- 
ently a  demi-goddess  of  higher  power  even  than  the  gods 
Ku,  Kane,  or  Kanaloa.  She  was  the  great  dragon-goddess 
of  the  Hawaiians,  coming  to  the  islands  in  the  migration 
of  the  gods  from  Nuu-mea-lani  and  Kuai-he-lani  to  settle. 
The  dragons  and  other  kupuas  came  as  spirit  servants  of  the 
gods. 

For  a  while  this  Mo-o-inanea  lived  with  her  brothers, 
the  gods,  at  Waolani,  but  after  a  long  time  there  were  so 
many  dragons  that  it  was  necessary  to  distribute  them  over 
the  islands,  and  Mo-o-inanea  decided  to  leave  her  brothers 
and  find  homes  for  her  numerous  family.  So  she  went  down 


THE  DRAGON  GHOST-GODS  257 

to  Puunui  in  the  lower  part  of  Nuuanu  Valley  and  there 
made  her  home,  and  it  is  said  received  worship  from  the 
men  of  the  ancient  days.  Here  she  dwelt  in  her  dual  nature — 
sometimes  appearing  as  a  dragon,  sometimes  as  a  woman. 

Very  rich  clayey  soil  was  found  in  this  place,  forced  out 
of  the  earth  as  if  by  geyser  action.  It  was  greatly  sought  in 
later  years  by  the  chiefs  who  worshipped  this  goddess.  They 
made  the  place  tabu,  and  used  the  clay,  sometimes  eating  it, 
but  generally  plastering  the  hair  with  it.  This  place  was  made 
very  tabu  by  the  late  Queen  Kaahumanu  during  her  lifetime. 

Mo-o-inanea  lived  in  the  pit  from  which  this  clay  was 
procured,  a  place  called  Lua-palolo,  meaning  pit-of-sticky- 
clay.  After  she  had  come  to  this  dwelling-place  the  dragons 
were  sent  out  to  find  homes.  Some  became  chiefs  and  others 
servants,  and  when  by  themselves  were  known  as  the  evil 
ones.  She  distributed  her  family  over  all  the  islands  from 
Hawaii  to  Niihau.  Two  of  these  dragon-women,  according 
to  the  legends,  lived  as  guardians  of  the  pali  (precipice)  at  the 
end  of  Nuuanu  Valley,  above  Honolulu.  After  many  years 
it  was  supposed  that  they  both  assumed  the  permanent  forms 
of  large  stones  which  have  never  lost  their  associations  with 
mysterious,  miraculous  power. 

Even  as  late  as  1825,  Mr.  Bloxam,  the  chaplain  of  the 
English  man-of-war,  recorded  in  "The  Voyage  of  the  Blonde" 
the  following  statement: 

"At  the  bottom  of  the  Parre  (pali)  there  are  two  large 
stones  on  which  even  now  offerings  of  fruits  and  flowers  are 
laid  to  propitiate  the  Aku-wahines,  or  goddesses,  who  are 
supposed  to  have  the  power  of  granting  a  safe  passage." 

Mr.  Bloxam  says  that  these  were  a  kind  of  mo-o,  or  reptile, 
goddesses,  and  adds  that  it  was  difficult  to  explain  the  mean- 
ing of  the  name  given  to  them,  probably  because  the  Hawaiians 
had  nothing  in  the  shape  of  serpents  or  large  reptiles  in  their 
islands. 

A  native  account  of  these  stones  says:  "There  is  a  large 
grove  of  hau-trees  in  Nuuanu  Valley,  and  above  these  lie 
the  two  forest  women,  Hau-ola  and  Ha-puu.  These  are  now 
two  large  stones,  one  being  about  three  feet  long  with  a  fine 
smooth  back,  the  other  round  with  some  little  rough  places. 
The  long  stone  is  on  the  seaward  side,  and  this  is  the  Mo-o 
woman,  Hau-ola;  and  the  other,  Ha-puu.  The  leaves  of 
ferns  cover  Hau-ola,  being  laid  on  that  stone.  On  the  other 
stone,  Ha-puu,  are  lehua  flowers.  These  are  kupuas." 


258  APPENDIX 

Again  the  old  people  said  that  their  ancestors  had  been 
accustomed  to  bring  the  navel  cords  of  their  children  and  bury 
them  under  these  stones  to  insure  protection  of  the  little  ones 
from  evil,  and  that  these  were  the  stone  women  of  Nuuanu. 

Ala-muki  lived  in  the  deep  pools  of  the  Waialua  River 
near  the  place  Ka-mo-o-loa,  which  received  its  name  from  the 
long  journeys  that  dragon  made  over  the  plains  of  Waialua. 
She  and  her  descendants  guarded  the  paths  and  sometimes 
destroyed  those  who  travelled  that  way. 

One  dragon  lived  in  the  Ewa  lagoon,  now  known  as  Pearl 
Harbor.  This  was  Kane-kua-ana,  who  was  said  to  have 
brought  the  pipi  (oysters)  to  Ewa.  She  was  worshipped  by 
those  who  gathered  the  shell-fish.  When  the  oysters  began 
to  disappear  about  1850,  the  natives  said  that  the  dragon 
had  become  angry  and  was  sending  the  oysters  to  Kahiki,  or 
some  far-away  foreign  land. 

Kilioe,  Koe,  and  Milolii  were  noted  dragons  on  the  island 
of  Kauai.  They  were  the  dragons  of  the  precipices  of  the 
northern  coast  of  this  island,  who  took  the  body  of  the  high 
chief  Lohiau  and  concealed  it  in  a  cave  far  up  the  steep  side 
of  the  mountain.  There  is  a  very  long  interesting  story  of 
the  love  between  Lohiau  and  Pele,  the  goddess  of  fire.  In 
this  story  Pele  overcame  the  dragons  and  won  the  love  of 
the  chief.  Hiiaka,  the  sister  of  the  fire-goddess,  won  a 
second  victory  over  them  when  she  rescued  a  body  from  the 
cave  and  brought  it  back  to  life. 

On  Maui,  the  greatest  dragon  of  the  island  was  Kiha- 
wahine.  The  natives  had  the  saying,  "Kiha  has  mana,  or 
miraculous  power,  like  Mo-o-inanea."  She  lived  in  a  large 
deep  pool  on  the  edge  of  the  village  Lahaina,  and  was  wor- 
shipped by  the  royal  family  of  Maui  as  their  special  guardian. 

There  were  many  dragons  of  the  island  of  Hawaii,  and  the 
most  noted  of  these  were  the  two  who  lived  in  the  Wailuku 
River  near  Hilo.  They  were  called  "the  moving  boards" 
which  made  a  bridge  across  the  river. 

Sometimes  they  accepted  offerings  and  permitted  a  safe 
passage,  and  sometimes  they  tipped  the  passengers  into  the 
water  and  drowned  them.  They  were  destroyed  by  Hiiaka. 

Sacred  to  these  dragons  who  were  scattered  over  all  the 
islands  were  the  mo-o  priests  and  the  sorcerers,  who  propi- 
tiated them  with  offerings  and  sacrifices,  chanting  incantations. 


CHAS.   R.   BISHOP  259 


CHAS.  R.  BISHOP 

Mr.  Chas.  R.  Bishop  died  in  California  early  in  1915, 
having  just  passed  his  ninety-third  birthday.  He  was  born 
in  Glens  Falls,  N.Y.,  and  sailed  around  Cape  Horn  to  Hawaii 
in  the  early  days  before  steamship  communication. 

His  wife,  Pauahi,  was  a  very  high  chiefess  descended 
from  the  royal  line  of  Kamehameha  the  Great.  To  her 
Kamehameha  V.  offered  the  throne,  and  on  her  refusal  to 
espouse  him  remained  a  bachelor  and  died  without  heir. 
Mrs.  Pauahi  Bishop  bequeathed  her  vast  estate  and  fortune 
to  found  the  schools  for  Hawaiian  boys  and  girls,  known  as 
the  Kamehameha  Schools,  Honolulu,  and  near  these  Mr. 
Bishop  founded  the  Bishop  Museum;  which  contains  all  the 
magnificent  feather-cloaks,  helmets,  calabashes,  etc.,  handed 
down  from  generation  to  generation  through  the  royal  line  of 
the  Kamehamehas  and  inherited  by  Mrs.  Bishop.  This  has 
been  greatly  increased  by  other  gifts  and  purchases  and  now 
forms  the  finest  museum  in  the  world,  of  relics  of  the  Poly- 
nesian race. 


260 


APPENDIX 


PARTIAL  LIST  OF  HAWAIIAN  TERMS  USED 

(For  Pronunciation  see  page  iv) 


aalamanu,  198. 

Ahaula,  2. 

Aikanaka,  49,  50,  57,  58. 

aikane,  133, 137. 

aka, 158. 

akala,  161. 

Akaaka,  88,  oo,  92. 

Akoakoa,  170. 

Akuapohaku,  75. 

ala,  201. 

alanui,  105. 

alii,  7,  50.  208. 

Aliiwahine,  120. 

Aloha,  82. 

aloha,  105,  166-168,  178,  215. 

amama,  109,  205. 

Anaopuhi,  57. 

Anuenue,  48,  84,  117-126,  134,  140, 

147, 148. 

aoopua,  etc.,  128,  130. 
aopiikai,  140. 
Aukelenuiaku,  206. 
aumakua,  37,  47, 101, 103, 150,  173. 
auwe,  80,  239. 
auwaaolalua,  43. 
awa,  17,  79,  109,  164,  165,  186,  187, 

199,  207,  211,  213. 
Awela,  191. 

Ea,  212,  213. 

Eeke,  49. 

eepa,  46,  117,  141,  142,  144,   150, 

207. 
Enaena,  5. 

Haehae,  210,  217. 

Haena,  197,  198. 

Hainakolo,  178-180,  186-204. 

hala,  39,  201. 

Halulu,  66-73- 

Hamakua,  133,  186,  197,  199,  205. 

hau,  71. 

Haumea,  152,  154,  157,  160,  161. 

Haupu,  21-25. 

Hawaiinuiakea,   2,  4,   7,  118,   125, 

155- 

Heeia,  41,  148,  160. 
Heemakoko,  120. 


heenalu,  102. 

heiau,  2,  3,  40-51,  57,  179,  180. 

Hewahewa,  3. 

Hiku,  225-240. 

Hiiaka,  205,  206. 

Hiikalanui,  177,  197,  199. 

Hiilawe,  37,  47. 

Hiilaniwai,  136,  137. 

Hiilei,  132,  139,  143,  148,  163-176, 

180-184. 

Hilo,95, 122, 124, 132, 186, 190, 191. 
Hina,  37-39,  45~48,  117-132,    139, 

142,  144,  148,  163,  164,  180,  181, 

191. 

Hinakekai.  213,  214. 
Hinalea,  158,  160. 
Hinole,  153-158. 
holua,  7. 

Honolulu,  14,  18,  74,  117. 
Honu,  212. 
honuhonu,  102. 
Honualewa,  165. 
Hookena,  26. 
hookupu,  189. 
Hou,  191. 
hula, 102,   137,    145-147,    204-207, 

216. 


ieie,  39,  48,  113,  205,  230,  231. 

imu,  28. 
Inaina,  77,  78. 
inalua,  159. 
Iwa,  121,  122. 

Kaakee.  114. 

Kaalii,  15. 

Kaaona,  170. 

Kaaoopuaola,  129. 

Kaena,  21,  24,  25. 

Kahak,  84-93. 

Kahanai,  120-126,  132,  141-148. 

Kahekili,  114,  115. 

Kahele,  7-12. 

Kahiki,  66,  116,146,  150. 

kahili,  105,  no. 

Kaholo,  36,  37,  195. 

Kahoolawe,  44,  46,  157. 


HAWAIIAN    TERMS 


261 


kahu,  40,  52,  55,  220-222. 

Kahuku, 45, 40-58. 

Kahulaanu,  195. 

Kahuli,  163,  164,  168-172,  198. 

kahuna,  64,  66,  72,  87,  183,  186. 

Kaia,  194,  202. 

Kaiahe,44. 

Kaikawahme,  84. 

Kaikuwai,  105. 

Kailiohae,  100-106. 

Kaipuo  Lono,  120. 

Kakea,  36. 

Kakela,  163,  172,  184. 

Kakuhihewa,  16. 

Kake,  5,  21,  95-99. 

Kalaipahoa,  108-115. 

Kalapana,  66. 

Kalakaua,  87,  92,  224,  240. 

Kalakqi,  113. 

Kalalaikawai,  122. 

Kalaniopua. 

Kalauokolea,  134. 

Kalaupapa,  51,  56. 

Kalawao,  51. 

Kalei,  60,  61,  210. 

Kalena,  136. 

Kalewanuu,  194. 

Kalei,  61.  . 

Kalewalani,  175. 

Kalihiuka,  160,  161. 

Kaloekeeke,  26,  28. 

Kaluaaka,  49,  50. 

Kaluahine,  178. 

Kamaahala,  201. 

Kamaka,  94. 

Kamakau,  75,  83. 

Kamakeloa,  104. 

Kamalo,  49-58. 

Kamehameha,  3,  108,  114,  115. 

Kamohpalii,  44,  45,  50,  61,  157. 

Kamoiliili,  84,  87. 

Kanaloa,  5,  15,  16,  117-124,  136, 

139,  143,  U7,  i?8,  199- 
Kanamu,  184,  185,  188. 
Kaneiakama,  111-113. 
Kanaula,  192. 
Kane,  5,  15,  16,  116,  117,  120-126, 

134-150,  164,  109,  206. 
Kanehekili,  124,  125. 
Kanehunamoku,  209. 
Kanikawi,  127. 
Kanuku,  133. 
kapa, 61,  63, 102, 109, 112, 152,  164, 

171,  179,  187-189,  200,  201. 
Kapu,  5. 
Kaopuaua,  142. 
Kapalikalahale,  177. 
Kapo,  98,  in,  140,  141. 


Kapoekino,  etc.,  46. 

Kau,  9,  10,  ii,  13,  28,  95,  156,  187. 

Kauakokoula,  145. 

Kauai,  21,  24,  25,  30,  40,  41,  43, 

1377130,  177,  178, 185. 
Kauhi,  85. 
Kauhika,  183. 
Kauhuku,  49. 
Kaukini,  36,  39. 
Kaula,  176,  219. 
Kaulanaikipokii,  132, 143-150,  184- 

188.  . 

Kaumailiula,  132,  139,  143-149. 

Kaunaha,  194. 

Kauwila,  181. 

Kawa,  191. 

Kawaihae,  178. 

Kawainui,  150. 

Kawelo,  191. 

Kawelona,  40-47. 

Keaau,  197. 

Keakeo-Milu,  97. 

Kealohilani,  127,  130-135,  138. 

Keaolewa,  193,  194. 

Keaomelemele,  116,  128,  131,  138- 

150. 
Keaukai,    165,    171-177,    180-183, 

186,  189,  199,  200,  221. • 
Keaumiki,  164,  172,  176,  180,  186, 

189,  197,  198. 

Keaunim,    163,    170-197,    202-208, 

215-219. 
Keauoku, 183. 
Keawalua,  145. 
Kekaa,  101. 
Kekeaaweaweulu,  188. 
Kekehoalani,  172. 
Kewa,  240. 
Kewalu,  224-240. 
Kihapu,  45. 

Kihawahine,  152,  157-162. 
Kilauea,  71,  157. 
kilokilo,  130. 
kilu,  99,  205,  235. 
koa,  26,  29,  32,  37,  85,  87. 
Koamano,  41 . 

Kohala,  3,  178,  187,  191-193. 
kohipohaku,  29. 
koko, 113. 
Kokua,  77,  78,  80. 
Kona.  26-28,  89,  224,  233,  239. 
konane,  99,  191,  205. 
Konolii,  198. 
Koolaupoko,  149,  160. 
Kou,  144,  160. 
kou, 193. 
Ku,  5,  39,  72,  117,  126,  131,  148, 

etc. 


262 


APPENDIX 


kua,  178. 

Kuahailo,  163,  175,  204,  214. 

Kuaihelani,  116,  121,  122,  126-131, 

139,  170,  180,  183,  190-198,  212, 

214,  215,  218. 
Kuamuamu,  208. 
Kukali,  66-73. 
Kukalaakamanu,  42. 
Kukeanuenue,  170. 
Kukeaoloa,  129,  130. 
kukui,  ii,  140,  1 66,  198,  227,  233. 
Kukuihaele,  95. 
kulakulai,  102. 
Kulioe,  235. 
kumam,  14. 
Kumukahi,  211. 
Kumunuiaiake,  190. 
Kupa,  50-58. 
kupua,  46,  47, 71,  99, 125, 133, 135, 

139,  149,  200,  212,  214. 

Laamaikahiki,  59. 

Labaina,  100,  160. 

Laiewai,  41,  214. 

Laka, 14, 125-205,  206. 

Lamakea,  125. 

Lanai,  157. 

lanai,  187,  189,  208. 

Lanihuli,  120. 

Lauanau,  40. 

Laukaiieie,  36,  39,  40-48. 

Laukoa,  40. 

Laukapali,  39. 

lehua,  167. 

Lehua,  42,  43,  44. 

Leiwalo,  18. 

Lewalani,  184,  192. 

Lihau,  44. 

Lihue,  40. 

Lilinoe,  171,  185. 

Limaloa,  190,  191. 

lipoa,  37. 

Lokoaka,  158. 

Lolokea,  191. 

Lolokaeha,  198. 

Lono,  5,  94-99,  200-203,  206. 

Lonokai,  204,  205,  208. 

Lopoikibelewele,  196. 

loulou,  102. 

Lua  Pele. 

luauhane,  231. 

Luukia,  191,  195,  196,  200. 

Mabana,  87-90. 
Mahealani,  123. 
maika,  114,  153. 
Maile,  200. 
Maiola,  109. 


Makalei,  122,  123,  149,  150. 

Makanikau,  41-48. 

Makanikona,  193. 

Makuukao,  149. 

moo,  51,  52,  154,  165,  166. 

Makapuu,  149. 

malo,  47,  68,  188. 

Maluae,  14-19. 

Maluaka,  138. 

Mamala,  144. 

Mamo,  124. 

Mana,  43. 

mana,  43,  129,  204. 

Mamo,  52. 

Manoa,  14,  84,  88,  91,  93,  135. 

Maori,  240. 

Mapulehu,  50. 

Mauna  Loa,  98,  in,  140. 

Mauna  Kea,  45,  127,  131-134,  154, 

155- 
Maul,  44,  49,  56,  59,  64,  98, 100-114, 

151,  156. 

mele,  147,  211,  236. 
menehune,  76,  141,  142-145,  150, 

171,  185. 
milo,  216. 
Milu,  96-99,  no,  179,  204,  216,  218, 

219,  232-240. 
mini,  99. 
Moanaliha,  208. 
Moanalua,  18. 
Moho,  193,  194  (see    Mohoalii  and 

Mohonana). 

Moboalii,  85  (see  Kamoboalii). 
Mohonana,  175  (see  Mooinanea). 
moi,  77- 
Moi,  190. 
Moikeha,  59. 
mokahana,  40,  41. 
Molilele,  209. 
Molokai,  44,  46,  49,  51,  52,  56,  64, 

98,  109,  114,  152,  156,  158,  220- 

223. 

moo,  154,  165,  166. 
Moo,  51,52- 
Mooinanea,  116-135,  139,  144,  147, 

148. 
Mu,  6,  8. 

Nakulakai,  163,  164,  172. 

Nakulauka,  163-165,  172,  184. 

Namakaeba,  71,  72. 

Namunawa,  142. 

Nanaue,  60-65. 

Napoopoo,  180. 

noa,  105. 

Nphu,  40,  85,  89,  94-99,  no. 

Niihau,  42, 139,  164,  177,  211. 


HAWAIIAN    TERMS 


263 


Niuloahiki,  173,  190. 

Nuumealani,  122, 127, 128, 163, 165, 

173,175- 
Nuuanu,  121,  123,    136,  140-144, 

161. 
Nuupule,  206. 

Oahu,  14,  23,  25,  41,  44,  77,  83,  117, 
125,  130,  143,  144,  152,  154,  160, 

178,  IQI,  214. 

ohelo,  40. 

ohia,  37,  38,  47,  4». 

Ohia,  125. 

Olaa,  IQI. 

Olohe,  ii. 

Olopana,   132,  144,   148,   179-189, 

197,  199,  220. 
omaomao,  167. 
Opealoa,  196,  202,  211. 
opihiawa,  108. 
opoapea,  164. 
Ounauna, 158-160. 

Paaiie,  198. 

Paao,  3,  4. 

Paaohau,  204. 

pahoa, 13. 

pahoehoe,  198. 

Pakaalana,  179,  192,  197. 

pali,  150,  197,  202. 

Paliula,  121-141,  147. 

Panaewa,  197,  198. 

Papa,  235. 

papahee,  7. 

papaku, 19. 

Papalakamo,  217. 

pa-u,  (skirt)  203. 

pau  (to  stop). 

Pele,  73,  76,  154,  159,  160,  163,  169, 

205,  206. 
Pilauhulu,  IQI. 
Piliamoo,  197. 
piliwaiwai,  7. 
Piimoi,  170,  194,  213. 
Po, 17719,  85. 
Pokahi,  36-39. 
Pokahu,  21. 

Poliahu,  45,  138,  140,  154-157. 
Po-Milu,  105,  208. 
Popoalaea,  208,  215,  216. 
Pua,  98,  in. 
Pua-ohelo,  40. 
Pueo,  85. 
puepueone,  102. 


puhenehene,  191. 

Pukoo,  49. 

Puna,  7,  10,  n,  95,  122,  152-162, 

171,  187- 
Punaluu,  141. 
Pupuhinahinaula,  40. 
Pupukanoi,  39,  40,  44,  46. 
Pupumokalau,  43. 
Puumano,  65. 
Puuokapolei,  211. 

tabu,  5,  6,  12,  52,  53,  55,  58,  120, 
129,  165,  172,  174,  179,  183,  186, 
188,  191,  193,  199,  210,  212,  227, 
228. 

Tahiti,  3,  66. 

Tanaroa,  5. 

Tane,  5. 

taro,  14,  26,  27,  28,  53,  54,  63,  no. 

tapa,  55,  97. 

ti,  39,  96,  97. 

Uhu,  190. 
Ulu,  37. 
Ulunui,  143. 
ulumaika,  102. 
umauma,  102. 
unihipili,  8. 
Upolu,  3. 

Wahaula,  1-13. 
Waiakea,  133,  191. 
Waialae,  125. 
Waialua,  149. 
WaikaLalulu,  161. 
Waikiki,  84,  85,  93. 
Wailuku,  197. 
Waimanu,  95. 
Waimea,  45,  185. 
Waiohinu,  28. 
Waiola,  132. 

Waipio,  36,  37,  45,  59-64,  95-"o, 
135,  148,  178,  180-182,  192,  197, 

2OI,  2O8,  22O,  224,  233,  239. 

Waipuhia,  120. 

Waipunalei,  ig8. 

Waka,  51,  121-126,  135,  141,  148, 

214. 

Wakea,  152,  235. 
Walia,  104. 
Waolani,    117,   120-126,   134,    136, 

137,  140-150. 
winiwini,  177. 


PRESS   NOTICES 

LEGENDS  OF  OLD  HONOLULU.  By  William  Drake 
Westervelt.  (Published  July,  1915.)  Press  of  Geo.  H. 
Ellis  Co.,  Boston.  i2rao.  $1.50. 

Lovers  of  legendary  lore  may  feast  upon  this  collection  of 
traditional  tales  of  the  Hawaiian  people  and  their  origin  as 
first  told  by  the  old  Hawaiians  and  sometimes  touched  up 
and  added  to  by  the  Hawaiian  story-teller.  The  author 
was  president  of  the  Hawaiian  Historical  Society  for  some 
time,  and  is  a  resident  of  Honolulu.  The  tales  found  in 
this  handsomely  illustrated  volume  have  already  for  the 
most  part  seen  print  in  papers,  magazines,  and  society  reports, 
and  they  are  well  worthy  of  preservation  in  this  permanent 
form.  The  legends  tell  of  many  things  in  heaven  and  on 
earth,  of  the  creation  of  man,  the  gods  who  found  water, 
the  great  dog  Ku,  the  Cannibal  Dog-man,  the  water  of  life 
of  Kane. — Transcript,  Boston,  Mass.,  Aug.  n,  1915. 

"Legends  of  Old  Honolulu,"  collected  and  translated  by 
W.  D.  Westervelt,  author  of  several  other  fine  literary  works,  is 
an  interesting  and  fascinating  volume  in  which  we  are  told  with 
beauty  of  language  and  colorful  description  the  weird  and 
mysterious  folk-lore  of  these  distant  people  who  live  in  a 
charmed  atmosphere  and  whose  life  is  one  long  summer  day. 

These  legends  have  been  gathered  from  Hawaiian  traditions 
by  W.  D.  Westervelt,  who  resides  in  Honolulu,  and  who  is 
particularly  equipped  for  giving  them  to  the  reading  public. 
They  are  illustrated  with  many  sepia  pictures  taken  from 
original  photographs,  and  these  add  greatly  to  the  charm  of 
the  book.  .  .  . 

The  author  has  not  lost  the  simplicity  of  style  in  translation, 
and  this  makes  these  tales  all  the  more  delightful. 

"The  Great  Dog  Ku"  is  captivating  in  its  unusual  depic- 
tion. "The  Wonderful  Shell"  is  a  veritable  prose  poem, 
and  there  is  magic  and  wonderful  imagery  about  "Pikoi  the 
Rat-Killer"  which  will  enthrall  the  youngsters  and  entertain 
their  elders.  All  these  legends  have  their  own  particular 
appeal,  and  this  book  may  be  classed  among  the  rare  offerings 
of  the  year. — Courier,  Bujfalo,  N.Y.,  Aug.  29,  1915. 


Press  Notices  (continued). 

W.  D.  Westervelt  has  produced  a  book  of  permanent  and 
world-wide  interest  in  collecting  and  translating  the  legends 
of  old  Honolulu  which  embody  all  that  the  vanishing  race 
knows  of  their  origin  and  their  life  before  the  white  man  came 
to  civilize  and  decimate  them.  The  legends  are  given  their 
proper  setting  by  means  of  descriptive  interludes  and  explana- 
tions of  native  customs  and  a  key  to  the  language  and  its 
pronunciation.  No  ethnologist,  student  of  comparative  relig- 
ion, or  mythologist  can  afford  to  be  ignorant  of  the  material 
collected  by  Mr.  Westervelt  and  embodied  in  this  well  printed 
and  finely  illustrated  little  volume. 

Published  by  Geo.  H.  Ellis  Co.,  Boston,  Mass.— Express, 
Portland,  Me.,  Sept.  4,  1915. 

Mr.  Westervelt  has  long  been  an  active  investigator  of 
the  aboriginal  conditions  of  Hawaiian  life,  and  the  stories  he 
has  discovered  have  added  not  a  little  to  our  knowledge  of 
the  Polynesian  race  as  it  was  before  the  dawn  of  history. 
The  ancient  Hawaiians  were  of  an  imaginative  turn  of  mind, 
and  their  traditions  abound  in  tales  of  gods  and  goblins. 
Some  of  the  stories,  now  centuries  old,  are  closely  related 
to  the  legends  that  are  known  to  exist  in  New  Zealand  and 
other  islands  of  the  Pacific,  and  many  of  them  bear  active 
resemblances  to  the  fairy-tales  of  our  own  country.  They 
are  interesting  enough  in  themselves,  and  have  an  added 
attraction  for  the  student  of  comparative  folk-lore.  The 
present  volume  contains  excellent  illustrations  of  the  scenery 
of  Honolulu,  some  of  them  taken  from  photographs  by  the 
author. — Scotsman,  Great  Britain,  Sept.  13,  1915. 

Mr.  Westervelt,  who  gives  us  these  legends  of  Polynesia, 
has  lived  for  many  years  in  Honolulu,  and  has  made  a  special 
study  of  the  history  and  traditions  of  the  people  of  the  islands. 
He  writes  as  one  well  versed  in  his  subject,  and  some  of  the 
legends  which  he  presents  to  us  are  of  great  beauty,  showing 
a  fine  and  delicate  imagination  in  their  authors. 

The  character  of  the  legends  varies.  One  or  two,  and 
these  perhaps  the  most  interesting,  are  Creation  myths. 
It  is  evident  here  and  there  that  the  original  web  is  crossed 
with  later  strands  which  have  obviously  been  introduced  by 
Christian  missionary  teaching,  and  it  is  not  always  easy  to 
disentangle  them. 

One,  that  has  as  primitive  and  antique  a  savour  as  any, 


Press  Notices  (continued). 

is  that  of  the  Hog-god,  Kamapuaa.  It  is  a  great  tale,  and 
Kamapuaa  was  rather  a  glorious  ruffian  and  capable  of  sur- 
prising transformations. 

"Many  of  the  Hawaiians  [he  writes]  of  to-day  believe 
in  the  continual  presence  of  the  aumakuas,  the  spirits  of  the 
dead.  In  time  past  the  aumakuas  were  a  powerful  reality. 
An  ancester,  a  father  or  a  grandfather,  a  makua,  died.  Some- 
times he  went  to  Po,  the  underworld,  or  to  Milu,  the  shadow- 
land,  or  to  Lani,  the  Hawaiian  heaven,  and  sometimes  he 
remained  to  be  a  torment  or  a  blessing  to  his  past  friends." 

We  could  do  well  with  more  light  thrown  on  these  places, 
pleasant  or  unpleasant,  and  on  the  ideas  of  the  Polynesians 
concerning  the  life  after  death.  It  seems  that  it  would  be 
well  within  Mr.  Westervelt's  power  and  knowledge  to  give 
us  this  further  light,  and  we  may  hope  that  some  day  he  will 
do  so.  —  Times,  London,  Sept.  23, 


Honolulu  is  fast  becoming  a  favorite  tourist  land,  and 
particularly  since  the  tremendous  popularity  of  a  recent 
Hawaiian  volcano  play,  a  good  many  people  have  taken  to 
humming  pensively  the  native  farewell  song  and  discoursing 
wistfully  of  the  Eden-like  qualities  of  the  islands.  In  view 
of  this  increasing  interest,  W.  D.  Westervelt's  book  of  the 
legends  of  Honolulu  is  especially  timely,  although  such  a 
work  always  has  value.  During  his  residence  in  Honolulu 
this  writer  has  collected  and  translated  from  the  Hawaiian 
all  the  available  legends  of  the  region,  retelling  them  with 
singular  success. 

To  mention  but  an  instance,  every  one  of  them  has  a  tale 
relating  the  creation  of  man.  This  haunting  similarity  is 
one  of  the  fascinations  of  legend  study.  Mr.  Wester  velt  has 
made  a  noteworthy  contribution  to  that  branch  of  literature.  — 
Bellman,  Minneapolis,  Minn.,  Sept.  25,  1915. 

These  legends  wiU  prove  of  unusual  interest  to  the  general 
reader  and  especially  to  the  scholar,  thinker,  and  poet.  They 
describe  vividly  and  strongly  the  triumphs  and  the  wander- 
ings of  the  people  of  Hawaii.  The  legends  of  old  Honolulu 
proper  have  been  compiled  from  stories  told  by  old  Hawaiians 
still  living;  others,  furnished  by  the  pioneer  American  mis- 
sionaries, who  began  their  work  on  the  islands  early  in  the 
last  century.  The  writer  has  lived  among  this  remnant  of 
a  great  race  for  many  years,  and  through  his  sympathy  and 


Press  Notices  (continued). 

deep  appreciation  of  native  hopes  and  native  aspirations  has 
been  able  to  familiarize  himself  with  their  inner  life. 

Price,  buckram,  i2mo.,  $1.50;  also  in  kapa.  Press  of  Geo. 
H.  Ellis  Co.,  Boston,  Mass. — -Overland  Monthly,  San  Fran- 
cisco, Cat.,  Oct.  i,  1915. 

''Legends  of  Old  Honolulu"  is  an  interesting  summary  of 
what  is  known  about  the  Hawaiian  Islands,  their  people, 
and  the  origin  of  their  race. 

As  soon  as  the  Hawaiian  alphabet  was  prepared,  in  1821, 
native  writers  began  delving  into  their  past,  finding  there  a 
treasure-mine  of  romantic  stories  and  of  valuable  ethnological 
and  historical  facts  in  regard  to  the  Polynesian  race.  These 
stories  were  written  originally  in  Hawaiian,  for  native  news- 
papers, and  have  been  collected  and  translated  by  Mr.  W.  D. 
Westervelt,  author  of  previous  volumes  on  this  same  subject. 

While  the  book  will  be  of  special  interest  to  students  of 
ethnology  and  to  those  who  have  visited  Honolulu,  the 
romantic  charm  which  pervades  this  Pacific  archipelago 
gives  its  history  a  universal  attraction  for  the  reading  public. 

The  volume  is  well  bound  and  well  illustrated.  Boston: 
Geo.  H.  Ellis  Co.— -Globe,  Boston,  Oct.  25, 1915. 


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